THe worthy Prophet doth in this present Chapter,Vers. 2. not onely in­vite the people to repentance, and to revert from their wicked waies,Vers. 3. but doth also shew unto them the manner how they should performe it: Take unto you words, and return unto Iehova, & say unto him, Take away all iniquitie, & receive us graciously, and we will render unto thee the Calues of our lips, &c.

And to animate and strengthen them herein, hee doth plainly shew them, that this their humiliation and reversion shall not bee in vaine; but God will answer them in a most compassionate and comfor­table manner, I will heale their Rebellions, I will love them freely, &c.

The limit of my now intended discourse lies within the compasse of these words, I will heale their Rebellions. In which I consider the subject and the predicate; the matter subject in these wordes, I will heale; the predicate in these wordes, their Rebellions. [Page 2] And first for the matter subiect: In which I consider two things, the Person, and the Action: The Per­son emphatically set forth unto us in the pronoune Ego, I. The Action in the word Heale, I will heale. And first for the Person, I: In which we may briefly consider two things, first, that it is God that dothEsay 43.25. heale Sinne; secondly, that he is ready to perform that Cure. First, that it is God that doth heale Sinne, I will heale their Rebellions: and that two manner of waies, first by not imputing Sinne; secondly by quenching the flame thereof, burning and arising within us, by the force of his Holy Spirit. First by not imputing Sinne, therefore saith the Lord to his people, I have put away thy Transgressions like a Cloud, Esay 42.22. Heb. 10.17. Rom. 8.1 and thy Sinnes as a Mist, that is, in respect of imputation: So that to these there is no condemna­tion; wherefore, saith David, Blessed is the man, to whom the Lord imputeth not Sinne. Psal. 32. Againe, he healeth our sinne by quenching the inherent flame thereof by the force of his Holy Spirit: for it is the operation of Gods Spirit to beat downe sinne,Rom. 6.6. to mortifie cor­ruption, and to renew in us the Image of God. Thus wee see,Ephes. 4.24. that it is God that healeth sinne, as the efficient and principall Agent: Therfore to him let us seeke, of him let us desire the pardon and remis­sion of our sinnes, of him let us intreat for the force of his Holy Spirit, to quench the flame of our in­borne Corruption, bidding a farewell to all Romish superstitions, indulgences, satisfactions and invo­cations of Saints, for our God is a iealous God, and will not give his Glory to another.

Againe, as it is proper unto God alone to heale Sinne, so hee is most ready to performe that Cure, [Page 3] which is, the second point to bee considered. No sooner did Ephraim submit himselfe, and intreat the pardon of iniquitie, but presently the Lord replies, I will heale their Rebellions; plainly witnessing that he is not wanting to us, if wee be not wanting to our selves: but if wee acknowledge our miserie, and moure for our transgression, he is most ready to cure us: Oh how frequent are examples in this kinde! When David from his mourning soule did cry out,2. Sam. 12.15. peccavi, I haue sinned, presently God had his Mes­senger ready to speake comfort to his soule, Thy Sinne is put away. When that Luxurious sonne, that had prodigally spent his portion,Luke 15. did but once cry out, Father, I have sinned against Heaven and against thee, and am no more worthy to bee called thy Sonne, presently his loving Father did runne to meet him, hee did embrace him in his armes, hee did kisse him with the kisses of his mouth, and gave him royall entertainement. Alas,Luk. 7.38. when deepe wandring Mary had the feeling of her Misery, that shee came and stood at the feet of CHRIST, wept and mourned for her transgression, oh how soone were the gates of Mercy opened unto her; how soone did shee heare a comfortable absolution? Oh that then wee would bee cautions, that wee be not wanting to our selves by the hardnesse of our hearts, refusing this blessed Cure:Cant. 5.2. we haue Christ Iesus crying un­to us with sweet and familiar termes, Open unto mee, my sister, my love, my dove, my undefiled. Rev. 3.20. Hee tells us, that hee stands and knockes at the doore: If any man open unto him, hee will come unto him, and will supp with him. Oh that then wee would endea­vour to open our hearts to entertaine this heavenly [Page 4] Physitian, that hee might heale and cure the deepe corruptions of them, lest whilst wee keepe fast the doore of our hearts, at length the doore of mercie bee shut against us, and wee perish in the loathsome desease of our sinne and wickednesse: And so much briefly for the person, emphatically set forth in the pronoune Ego, I; I will heale their Rebellions.

Come we now unto the Action, exprest in the word heale; by which Metaphoricall speech is plainly inti­mated, that sinne is a desease: for as there are cor­poreall Maladies that doe affect the body, so there are spirituall Maladies that doe affect the soule.

Wherefore to insist upon this Metaphor, and the more cleerly to shew, that sinne is a desease, even a furious and a grievous desease, that doth in a speci­all manner oppresse, contaminate and infect the soule; we may fitly compare it to a Fever, to a Le­prosie, to a Phrensie, to a Lethargie. And first un­to a Fever, and that in a fivefold respect; first in re­gard of debilitation: for as a Fever doth wonder­fully debilitate and weaken the body, making it un­fit to performe any validious exercise, so dealeth sinne with the soule, it so weakens it that it becoms unable to performe any holy duty,Prov. 15.18. any fit action pleasing in the sight of God: for what saith Salomon? The sacrifice of the wicked is abhominable unto God, Heb. 11.6. all he doth is odious in his sight: for, as the author to the Hebrewes speakes, without faith it is impossible to please God. But where sinne hath plenall dominati­on, there sauing faith hath no impression: there­fore it followes, that all that these doe, is utterly di­speasing unto God. Thus first sinne is fitly compa­red unto a Fever in respect of debilitation, it so wea­kens [Page 5] the soule, that it makes it unable to doe any thing that is savorie in the sight of God.

Secondly, sinne is fitly compared unto a Fever propter gustum, in respect of tast: for as to him that is affected with a vehement Fever the most sweetest things become bitter and distastfull, so is it where the soule is laden with impiety,Psal. 19.10. there the most whol­some and pleasant things (that which David pro­claimes was sweeter to him than hony and the hony combe) becomes most sharp and unsavory. What could bee more sweet than Christs most heavenly speech delivered in the sixt of Iohn? Ioh. 6.53, 54. Except yee eate my flesh and drinke my bloud, yee have no life in you. Whosoever eateth my flesh and drinketh my bloud, hath eternall life, &c. Oh what could bee more sweet than this heavenly voice? but what could bee more harsh,Ioh. 6.60. or more distastfull to the soule-sick carnall Capernaites? therfore they cry out [...]: oh this is a hard speech, who is able to heare it? Againe what could be more sweet than our Saviours blessed speech to that pe­nitent sinfull woman,Luke 5. pronouncing to her a most comfortable absolution, Thy sinnes be forgiven thee? yet what could bee more displeasing to the arrogant Pharisees?Luke 7.49. therefore they murmured among them­selves, Who is this, that even forgiveth sinnes? Thus secondly sinne may fitly bee compared to a Fever propter gustum, in respect of tast: for it makes the sweetest and most savorie nutritives, to seem as if they were most sharp and violent distructives.

Thirdly, sinne is fitly compared to a Fever, in re­spect of digestion: for as the fierce inflaming Ma­ladie doth so oppresse the stomack, that it disables it [Page 6] to admit digestion to the most wholsome food, but oft makes it become so loathsome to it, that it doth evomere, send it forth againe; so dealeth sinne with the soule, it disables it to admit digestion to the most heavenly things, but makes them so loath­some to it, that it suffers it not to possesse so much as any quiet impression: Hence it was, that though Noah spake to the old world to returne from their impieties,Gen. 6.3. or else the Lord would destroy them by a generall deluge from off the face of the earth: though he did build the Arke in their sight, to shew the certainty of this iudgement, unlesse they would revert, and continued this admonition by the space of a hundred and twenty yeeres; yet behold their miserable state, they admit it no digestion, but did as it were evomere, send it forth againe: for their soules were full of sinne, the imaginations of their heart even altogether wicked.Gen. 19.14. Though Lott pro­claimed the voice of God to the wicked Sodomites, that they should depart from that pernitious citie, for God would destroy it: alas, they held it ridiculous, they admit it no digestion, for their soules were full of sinne.Exod. 5.1. Though Moses delivered the expresse word of God to Pharaoh, that he should let his peo­ple goe, and free them from their grievous captivi­ty: alas, his stomack would not beare it, hee would give it no passage, but twas loathsome unto him. therefore hee replied,Ver. 2. Who is the Lord that I should heare his voyce? what, is there any that can command me? any, to whom my Scepter should stoup? for his soule was full gorged with horrid sinnes. So though the Lord by his Prophet Ieremy, Ier. 18.11. did plainly witnesse against the wicked ones of those times, that he had [Page 7] prepared a plague for them, that hee had purposed a thing against them, and therefore invited them to re­turne from their sinister waies, to prevent that fear­full stroke of his iustice: alas, they would none of it, they admit it no digestion, but returne it up again,Ier. 18.1 [...]. desperately answering, Wee will walke after our owne imaginations, wee will doe every man after the stub­bornnesse of his wicked heart, for their soules were full of sinne. So our blessed Saviour gave that yongue Man in Mathewes Gospell a speciall Cor­diall, to revive his dying spirits,Mat. 19.21. to cure that great di­sease, the Philarguria of his soule, but oh the mise­ry of that fearfull sinne, it suffers it not to worke upon him, it sends it up againe: alas, he went away sorrowing.Mat. 19.22. Faine hee would have retayned Christs blessed potion, but the strength of his disease would not admit it; therefore he bids a farewell to Christ Iesus. Thus thirdly sinne is fitly compared to a fever. It takes away the stomack of the soule, and makes it unable to digest the most wholsome things.

Fourthly, sin is fitly compared to a Fever propter inflammationem, in respect of fierce and violent infla­mation: for as that virulent Maladie burnes, and with its unnaturall heat torments all the vitall and spirituall powers, so deales sinne with the soule, for even oft in this life, it fearfully inflames it, burnes it, and fills it full of wrathfull horror: For although wicked and prophane persons doe many times passe by the remembrance of their sinnes, either by lasci­vious discourses, vaine societies, dissolute sports or the deep habit of sinne, for, as Bernard speakes,Bern Ser. 8. in Cant. Isid. [...]. an evill habit doth harden, and, as Isidore speakes, makes us become even without sense and feeling; [Page 8] But what? oh, yet sinne lieth at the doore, it waits opportunity to plunge the soule with fearfull mise­ry,Gen. 4.7. pursuing the conscience as a swift hunting Nim­rod, Gen. 10.9. as a speedy footed Nimshi. There was a time when Cains conscience had no feeling of that great sinne of murder, which hee had committed, nay though God spake to him, and asked him, Where is thy brother? Gen. 4.9. which a man would thinke should have made Cain, to have lookt downe upon his guilty conscience, and to have stood amazed, shakt and trembled at this voyce: but alas, it stird him not at all, hee was stout, and stood as it were at defiance with God, as if he had done him the greatest wrong that could be, so much as to insinuate such a matter with him: Therefore he insolently replied, I cannot tell, am I my brothers keeper. As if hee should say, I hope you will not lay his death to my charge, will you offer mee that indignity? So that here Cain was without all touch of conscience, his great crying sinne of murder troubled him not at all: but what? was this alwaies Cains state? oh no, at length you may behold the fearfull fury of this sinne, so flame up in his soule and conscience, that the extreame burning heate thereof, did make him cry out, My sinne is greater than can bee forgiven. Gen. 4.13. Strange altera­tion, of late he saw no sinne, it troubled him not at all; and now hee sees so huge a burning flame, that hee thinkes all the ocean of Gods mercy is not able to quench it: therefore he cries out, My sinne is greater than can bee forgiven. Againe, there was a time when treacherous Iudas had no tast nor feeling of his wickednesse, he plotted and practised against his most innocent Master, he combined and conspi­red [Page 9] with the Scribes and Pharisees, Christs most cruell enemies, he concluded with them,Mat. 26.14. to betray him into their hands, and that for a meane and a base reward: and what?Vers. 15. was hee toucht for this sinne? oh no, hee came into his masters presence with the rest of the Apostles, and heard him openly divulge, One of you shall betray me:Ioh. 13.21. yet it stird him not at all, it wrought nothing upon his fast clasped conscience, but he was bold, and questioned his Master,Mat. 26.25. as if he had been as cleere a man as could be. Is it I, Master? As if he should say, I hope, Ma­ster, of all the rest, you will not thinke that I would doe such a deed: what I betray you? I, your ser­vant, an Apostle, whom you have preferred to bee Treasurer, and Keeper of your store: what, I, be­tray you? my Master, my most loving Master, an innocent Lambe, a blessed Saviour? oh pray thinke not that I would do such a deed. Nay though Christ answer him and tell him plainely, Thou hast said, oh Iudas, thou art the Man, how smoothly and cun­ningly soever thou carrie it; yet it moved him not at all, all this while his conscience was asleepe, and so on it goes, Iudas takes his money, Christ is be­trayed, he is condemned, he must dye. And what, still asleepe, Iudas? oh no, now the case begins to be altered; now his sinne begins to rouse him up; now it makes such a fire in his soule, that he hath no rest, but runs up and downe like a Mad man; now the treacherous hier, which was before more deare to him than his Masters life, oh now he cannot in­dure it, but up he takes it,Mat. 27.3, 4. and downe to the Priests and Elders hee goes, throwes it them againe, and cries out unto them, I have sinned in betraying the [Page 10] innocent blood. And thus hee runs to and fro in the fury of his inflamed sinne, without all ease, with­out all rest, as if hee were in hell already, untill at length he becomes his owne executioner, the worst handes living executing the worst man living. But what should I speake of these thus deeply wicked? If Gods owne children shall dare to bee so bould to suffer sinne to rest upon their soules; oh, in these it will breake forth into a fierie flame that will grie­vously scortch,Holc [...]t in I [...]br. Sap. Peccatum inquietat ho­minem, nec permittit ha­bere pacem. burne & torment their consciences: for sinne, it disquiets a man, generally all sorts of men, and suffers them not to possesse any true peace of conscience. When Adam had once committed sinne against God, oh how hee was vext, how his soule burnt with feare and trembling;Gen. 3.9. so that hee ran away from God, hee hid himselfe from his pre­sence, that God was faine to call after him, Where art thou Adam? When Ionah, Gods owne Prophet, had disobeyed the voyce of the Lord, oh how hee was stung in conscience, he had no rest, he fled from place to place, he shipt himselfe to sea, he bestowed himselfe in the lowest houldes,Ion. 1.1 [...]. to hide himselfe from God, and to passe by the furie of his burning sinne, he betooke himselfe to sleepe, but all in vaine, hee is rows'd up againe; for without the winde and the waves pursue him, the Lott discovers him; within his conscience huntes him with a fiery flame, which makes him cry out, Take me, and cast me into the sea, so shall the sea be calme to you; for I know (oh the force of a guilty conscience) that for my sake this great tempest is come upon you. This was Davids state,Psal. 38.3, 4. which made him complaine, There is no rest in my bones, because of my sinne, my iniquities are gone [Page 11] over my head, they overwhelme mee, and are as a sore burthen too heavy for mee to beare, oh inflamed con­science. This was Hezekiahs state, which made him conclude, That it broke his bones like a Lion, Esa. 38.13, 14. and en­forced him to cry like a Crane, to chatter like a Swal­low, and mourne like a Dove; nay (which farre ex­ceeds all comparison) when that blessed Saviour, that immaculate Lambe Christ Iesus, which had no sinne inhesive, sinne onely imputative, ours, none of his owne, when hee in this kinde did beare our sinnes, it made him grovell upon the earth,Luke 22.44. it made him distil down drops of bloud,Mat. 27.46. & at length mourn­fully to cry out, My God, my God, why hast thou forsa­ken me?

So that sinne is fitly compared unto a Fever prop­ter inflammationem, in respect of the burning heate it brings upon soule and conscience, perplexing the very Saints of God; yea (as wee see) often deeply plunging the most cauterized conscience. Wicked men may for a while brave out their sinnes, and pass them by with a senselesse heart, despising & casting off the testimony of their conscience,Without re­morse of con­science. Senec. [...]p. 43, Oh te miserum, si contemnis hunc testem. as did those Gentiles which the Apostle tells us were [...], past feeling, by which, as Seneca speakes, they be­came the more miserable and inthralled; yet this will hardly bee alwaies their estate, sometimes the horror of conscience will broile up in their soules, as an unquenchable fire, for, as Iuvenall speakes,Iuvenal. de sce­lerat. Nocte dieque suum gestant in pec­tore testem. they doe day and night carry their witnesse in their breasts, which will sometime or other pierce them, and make them to heare his voyce: therefore faith the Prophet Esay, Esa. 57.20. The wicked are like the raging sea that cannot rest, whose waters cast up mire and dirt; [Page 12] the filth of their sinnes and abominations, to the most grievous terror of their soules,Esa. 57.20. For, as Isidore speakes, nulla gravior poenae quàm mala conscientia, no greater punish­ment than an evill consci­ence. Prov. 13.21. For there is no peace, saith my God, unto the wicked. Hence it is that Salomon tells us, That afflictions doe follow sinners, even wrath, anguish and horrour of soule: they may seeke many meanes to passe them by, but their wickednesse will lie in waite for them, to scorch and burne them with unappeasable miserie.

Lastly, sin is fitly compared unto a Fever propter privationem, in respect of privation: for as that fierce maladie doth often times deprive of all vitall power,The axiom (à privatione ad habitum im­possibilis est re­gressus) may well be said to be true in re­spect of this spiritual death. and brings downe the body to the dust of the earth, so is it with sinne, it doth oft times so seaze upon the soule, that at length it deprives it of all spirituall life, and throwes it downe to eternall miserie never to bee recovered. So that in this respect well may wee say that true is the axiom, that from the privation to the habit, the returne is impossible: for whom sinne hath once totally slaine and throwne downe to the grave of miserable im­penitencie, there is no returne againe. This was the estate of the aspiring Angells, sinne slew them, and deprived them of all spirituall life, and threw them downe to eternall miserie, never to be regained a­gaine: So deales sinne with all prophane persons, who continue it and nourish it in their soules, at length it utterly kills them, takes from them all hope of life, all hope of felicity, all grace in this world, all glory in the world to come, and makes them owners of eternall thraldome.

Thus we see sinne is a desease; and therefore first in a fivefold respect fitly compared unto a Fever.

Secondly, the maladie of sinne is fitly compared [Page 13] to a Leprosie, and that in regard of a threefold Sympathie, Separation, Infection and Curation.Esa. 59.2. This separati­on is not the least punish­ment that shall befall the wic­ked: for if Ab­solom did de­sire rather to die, than not to behold the face of his fa­ther David, what great do­lour shall it be to the wicked, that they shall be separated from the pre­sence of God, and all the godly for e­ver? Chrysost. concludes, that omnes poena non sunt illi poena comparari, all punishments are not to be compared to it. First, it is fitly compared unto a Leprosie, in re­spect of Separation: for as that loathsome maladie doth occasion a man to bee separated from the com­pany of men, so deales sinne by the soule, it doth cause a separation, and that a most grievous one, be­tweene the Creature and the Creator, between God and our soules; and therefore from all Grace and Glory, from all holy men and Angells. This the worthy Prophet declares to bee the force of sinne, Your iniquities (saith he) have separated betweene you and your God, and caused him to hide his face from you, that hee will not heare. This, the last sentence to bee pronounced against the wicked doth plainely wit­nesse, Goe yee cursed into everlasting fire. Goe; there is the separation of most grievous nature, even from God and all the godly, from all joy and comfort, from all blisse and happinesse unto endlesse miserie. Thus first sinne is fitly compared unto a Leprosie in respect of separation.

Secondly, it is fitly compared unto a Leprosie, in respect of infection, and that in a twofold kinde: for first, as that grievous maladie is of that nature, that it doth soone spread an infectious steame unto all those that associate themselves with these,Senec. Vitia serpunt in vi­cinos, & con­tactunocent. so deales sinne, it doth soone (as Seneca speakes) taint and infect the neighbouring parts. Hence it was that our grant-parent Eve associating her selfe with the wicked Serpent,Gen. 3. became soone infected with his contagion, to her great miserie, and the miserie of all her posteritie. Hence it was that godly Ioseph li­ving in the polluted Court of Pharaoh, became [Page 14] soone tainted with the contagion thereof,Gen. 42.15. to sweare by the life of Pharaoh, and to speake against his own knowledge and conscience.Gen. 42.9. Hence it was that the Apostle Peter conversing with the wicked compa­ny,Mat. [...]6.58. Luke 12.55. the enemies of Christ Iesus, became so farre in­fected with their foule pollution, as to deny his most loving Master:Aug. in Ps 99. Inter malos boni gemunt, sic ut grana in­ter paleas, sicut lilium inter spinas. Bern. Heu mihi, quia undique mihi pericula, undique mihi bella, undique mihi tela vo­lant, un [...]ique tentamenta, quocunque me vertor nulla securitas. Therfore well might Austine say inter malos boni gemunt, &c. the godly doe grone amongst the wicked, as the wheat amongst the chaffe, as the lillie among the thornes: well might Bernard complaine, woe is mee, for dangers are on every side, warres on every side, darts doe flie on every side, on every side temptations, whi­ther soever I turne me there is no security. The peo­ple of Israell had great experience hereof, whilst the Cananites became as thornes in their sides, deeply piercing them with the foule infection of their loathsome impieties. Thus we see that sinne is fitly compared unto a Leprosie in respect of infecti­on, spreading it selfe abroad unto remote and neigh­bouring parts.

Iudg. 2.3.Secondly, sinne is fitly compared unto a Leprosie, in regard of infection more proximate and per­sonall: for as that disease doth spread it selfe all o­ver the body, infecting every part thereof with its foule contagion, so deales sinne by the soule, it spreads it selfe all over it, it annoyes and polluts every part thereof, it blindes the understanding that it cannot discerne the excellent things contai­ned in Gods word, it dulls the will, and makes it froward in the waies of God, most backward to all goodnesse, most forward to all evill, it depraves the affection, and makes it alienate from God: for [Page 15] as one speakes, a sinner is dumbe and blinde,Parat Ser. de Temp. Peccator mutus & cecus est. he hath neither will nor tongue that prayseth and magnifi­eth God, he hath neither understanding, nor heart apprehending, or taking knowlege of his sacred mysteries; for as the Apostle speakes,1. Cor. 2.14. The naturall man perceiveth not the things that are of the Spirit of God: they are foolishnesse unto him; hee cannot know them for they are spiritually discerned. Thus wee see, that sinne is fitly compared unto a Leprosie, both in respect of remote and proximate infection.

Lastly, it is fitly compared unto a Leprosie,Principiis ob­sta sero Medi­cina paratur. in re­spect of curation; for although it bee a worthy rule concerning all maladies, to stay them in the begin­ning for feare they grow incurable, yet is it most especially urgent concerning this foule contagion: for if this be not soone lookt unto, even in his very enterance, alas, it growes forever incurable: Such a disease is sinne if it bee not carefully lookt unto in the very beginning of it,Peccator inve­teratus per peccatum in­duratur. Hieron. Dum parvus est ho­stis interfice. it will soon take strength and grow exceeding dangerous; for a sinner grown old in sinne, becomes hardned by sinne: therefore Hierome gives worthy counsell, to destroy this ene­my whilst he is smal, even when it is but in thought: for as Bernard tells us, Evill thoughts whilst they dally with us, they throw us downe to destruction.Bernard. Malae cogitationes dum ludunt il­ludunt. Thus we see that sinne is fitly compared unto a Le­prosie in respect of separation, infection, and cura­tion.

Thirdly,Sin fitly com­pared unto a Phrensie prop­ter securitatem, stoliditatem, vi­olentiam. the disease of sinne is fitly sympathized by a Phrensie, and that in a threefold kinde; in re­gard of security, in regard of stolidity and foolish­nesse, in regard of fiercenesse and violence. First, in respect of security; for those thus affected, how [Page 16] much the more grievously the maladie doth possesse them, [...], or common sense is so of­fended in those troubled with Phrensie, that they can­not rightly judge of the nature of any thing, as Arist. doth witnesse, lib. 3 de anim. cap. 2. Helcot in Lib. Sap. Peccator quanto pejor tanto minus se reputat pecca­torem. Prov. 18.3. 1. Sam. 15.32. so much the more secure they are: carelesse of any thing, presumptuous in all things, fearing no danger, as having lost the use of common or re­flecting sense, by which they should judge of the nature of things. So is it with those laden with the Phrensie of sinne; how much the more deep in ini­quity, so much the more secure: for it is truely said, that a sinner how much the more worse hee is and deepe in sinne, so much the lesse doth hee repute or reckon himselfe a sinner: whence it is that Salomon tells us, that a wicked man when hee comes into the depth (of wickednesse) he contemnes, that is, all ad­monitions, all conceipt of misery, & becomes most presumptuously secure, never considering any im­minent danger, or stroke of justice ready to bee im­posed for sinne committed; as Agag when hee was ready to be hackt in pieces, hee securely concluded, the bitternesse of death was past: So pernicious Ba­bel when God was ready to throw downe judge­ment against her,Esa. 47.8. shee presumptuously resolved, I shall be a Lady for ever, misery shall never seaze upon mee. So Nebuchad-nezzar, when hee was ready to be rejected, and made as a beast of the field, hee se­curely proclaimed a most induring pompe, Is not this great Babel that I have built for the house of the Kingdome, by the might of my Power, for the honour of my Majesty? Dan. 4.27. As if hee should say, my state shall never be changed, who can bring downe my might and power? So that pampered Epicure, though God had sent out a decree against him, that very night to take his soule from him,Luke 12. yet silly sot (the picture of this madde world) hee went to bedde with a wonted [Page 17] song of presumptive security; Soule take thine ease: thou hast much goods laid up in store for many yeares; little thinking that that very night should put a peri­od to his life, and turne his long hoped joyes to pre­sent everlasting woes: therefore first sinne is fitly compared to a Phrensie in respect of security.

Secondly, it is fitly compared to a Phrensie prop­ter steliditatem, in regard of the foolishnesse of him that is troubled with this disaster;The reason of usual Laughter in such as are distracted, is, because the phantasie of such doe con­tinually erre in the judgement of the object, so that they cannot discern betweene mat­ter of joy and matter of sor­row: now it is cleere, where there is no judgement, there can bee no distinction or discretion of objects: and humane nature is rather carried to laughter than to sorrow, e­specially where the di­sease is not of melancholie, very fierce and servent, for man is naturally animal visibile, a creature apt to laugh, albeit the temperament of the humours doe often hinder the production thereof, and makes them become [...], as Crassus and Heraclitus, which were sel­dome seene to laugh. for when hee is in the greatest misery, most oppressed with the strength of his disease, yet still you shall behold him as it were to laugh and carrie a pleasant countenance: so is it with him whose soule is troubled with the disease of sinne, when hee is extreamly miserable, when the strength of his foule sinnes are readie to throw him downe to destruction, yet still you shall see him to be full of jollitie, and to carry a pleasant countenance. This was the state of Ierusalem, who troubled with the Phrensie of sinne, became pas­sing pleasant, never discerning the time of their visitation, never considering their imminent di­stresse. Christ wept for them, but they never wept for themselves, but became full of mirth and in­sultation, even when Christ was ready to denounce a wofull curse against them, Behold your habitation shall bee left unto you desolate. And such wee may daily see to bee the state of all inveterate in sinne: they walke with lifted up countenances full of jollitie and insultation, yea even those that would [Page 18] bee accounted the sonnes and daughters of Sion, we may behold them to be haughtie,Esay 3.16. to walke with stretched out necks, and wandring eyes, as the wor­thy Prophet speakes, shewing much more insulta­tion than humiliation, carnall jollitie than reli­gious pietie. Thus wee see that sinne is fitly com­pared to a Phrensie, in respect of the mad follie of them affected with that disaster.

This is the quality of those, the ground of whose distracti­on is fervent burning mel­lancholie.Thirdly it is fitly compared to a Phrensie propter violentiam: for as he that is distracted becoms fierce and violent, full of rage, seazing upon any, even his dearest friends, and is not reclaimed but by bands and fetters; so deales sinne with the soule, it makes it fierce and cruell against God: for when the Holy Ghost would describe a man laden with the Phrensie of sinne, hee tells us, that he sets his mouth against Heaven,Psal. 73.9. he warrs with God himselfe, and is never reclaimed but by the speciall power of his justice.Exod. 14.8. This was Pharaohs state, which made him stand against God and all his power: the ten mightie strokes which he strooke at him, they dan­ted him not at all, but still hee maintained his warre against God, and went on in the pursuit of his vio­lent will, and never left till God was faine to strike him downe with the hand of his judgement, and swallow him up, and his whole hoast in the furious waves of the sea. And such become all those that deeply lade themselves with the Phrensie of sinne, they grow fierce and mad against God, and nothing can remove them, no voyce of God, no mercie nor menace, but on still they goe with all violence, as if they would pull God out of his throne, untill at length he is faine to rowse himselfe up like a Giant, [Page 19] and by the invincible hand of his justice throw them downe to eternall miserie; for as the Prophet Esay speakes, Let mercie bee shewed to the wicked,Esay. 26.10 (corrective mercie in punishing and afflicting them to turne them from the evill of their waies) yet they will not learne righteousnesse &c. they will not be­hold the high hand of God, but will still warre a­gainst his Majestie. Thus we see that sinne may fitly bee sympathized by a Phrensie, in respect of securi­ty, in respect of foolishnesse, in respect of fiercenesse and violence.

Lastly, sinne is fitly compared unto a Lethargie: for as this disease, as Aequieta writes, drawes upon the bodie even a continuall sleepinesse, and as Tral­lianus saith, such a forgetfulnesse, that they forget what to speake or what to doe, yea as Constantius speakes, the necessarie actions of life; so deales sinne with the soule, it drawes upon it such a dead­ly and fearefull sleepe, that these thus affected, for­get the most necessarie things, that which most spe­cially concernes them, even all the waies of God, all reverent feare and obedience to his Majestie, all peace of conscience, all salvation of their soules, all eternall joy and felicitie, in a word, all conside­ration of their estate and condition. Oh doe but survaie the passage of a wicked man, and is it not cleere that his soule is thus affected? alas, hee goes on in a fearfull way, and seemes not to remember so much as what way it is, or whither it tends, or what will bee the end of it; hee hath a soule an im­mortall essence, and a body the organ of that soule, both which must appeare before Gods Tribune,2. Cor. 5.10. to receive a sentence according to their workes; but [Page 20] he seemes utterly to forget it, as if he had no answer to make, or doome to receive, or soule and body to be saved, or condemned: for who so did but duly consider amongst many other the like passages, that onely which the Apostle doth plainely witnesse, That an account must bee given for all the things done in our bodies, whether they be good or evill: how could it but restraine the force of sinne, and beate downe the height of wickednesse? but the long continued Lethargie of their impieties hath drawn so deadly a sleepe upon their soules, that they become even utterly forgetfull of their miserable estate and condition, never remembring that which Augustine doth plainely witnesse,Aug, Quae cun­que facio, ante te facio, & il­lud quicquid est quod facio melius tu vides quam ego qui facio. Heb. 4.13. Rom. 2.16. Ezech. 7.9. that whatsoever they doe, they doe it before the face of God, and that whatsoever it is that they doe, that he sees it better than they themselves that doe it. All things, as the Apostle speakes, being naked and open to his eyes with whom we have to doe, even their secrets, which hee will judge by Iesus Christ; nor will his eye spare them, not will hee have pitie upon them, but will lay upon them all their waies, and their abominations shall bee in the midst of them, and they shall know that he is Iehova that smiteth: all which the deadly sleepe that the Lethargie of their sinne brings upon them, seemes to draw into an utter oblivion. And thus we see that sinne is fitly compared to a Fever, to a Leprosie, to a Phrensie, to a Lethargie.

Oh now, what shall this impresse within us? Is this the nature of sinne? is it a disease? a disease so grievous? so hard to bee cured? how well might this instruct us to relinquish sinne, to bee warie how [Page 21] we entertaine that dangerous maladie? But what? may we not here stand a pauld and amaz'd? may we not well cry out, oh tempora, oh mores? for what heart can conceive, what eare hath heard, or what tongue can expresse the miserie of these times? oh that the eternall power would inspire some power of his spirit, to make our dull and earthie mindes fit to record, and apt to utter some breviat of this wicked age. Alas, forsake our sinnes? warie how we give entertainment to sinne? a strange discourse: oh how the flintie heart returnes it back againe, and seemes to eccho in my eares, Tush, tush, a voyce for heaven but not for earth; what, should we become the wonder of the world? tis not the fashion of this strong stomackt age, to make a question how full they gorge themselves with sinne. Most true indeed, what can bee more cleere?The opinion of the world. for now the trade of sin is growne full ripe, * hee is held a sot of no regard that treads but ordinarie stepps of sinne: but dives he downe to hell, and fetch he thence some strange unheard of damned plot, that may amaze the minde, astonish modest eares, and be a wonder to the world; [...], c [...]leritas ad ne­quitiam. [...] malignè dili­gens. Such, amongst other of this time, seeme those to be (in the Romish iudgement) that plotted that horrid stratagem, the powder-trea­son. hath he not only (as Basill speakes) a notable dexte­ritie to invent mischiefe, but (as Eustathius speakes) becomes most diligent and watchfull to put it in practice; oh he is the man, surpassing wise, a worthy polititian, oh none to him. Those grosse and com­mon sinnes, ebrietie, adulterie, base usurie, and foule blasphemie, become such hacknies of the world, so frequent and familiar in every place, that these, they seeme no sinnes at all, they will tell you they can prescribe, If you commence a suit, they will plead a custome, If you urge it further, they [Page 22] will prohibit, and draw you downe to the judgment of the world,Egregious wickednesse reckoned by unhallowed spirits for wise political inven­tions. where you may bee sure they will prove their suggestions: So that these foule sinnes by their communitie and continuitie, seeme to have purchased to themselves such a kinde of immuni­tie, that you may behold them to walke up and downe the streets without controule, very gravely, very gentleman-like, as if they had nothing to doe with the societie of hell, as if these were no sinnes at all: for in this deepe transgressing age, nothing seemes worthy of that name,The indulgent judgement that men use to have of sin and wickednes. but some horrid-acted stratagem, that may seeme to put the very Divells themselves to schoole; now none seeme to bee wicked, but such as are [...], extreamely wicked, wicked as it were beyond comparison. oh such bee our times, so strange bee our affections: but oh wretched creatures, whither doe you bend your course? oh see your estate, observe your condition, you are full of foule diseases, your soules are laden with the burning Fever of sinne, with a loathsome Leprosie, whose great contagion is ready to make a separation betwixt you and your God; alas! with a violent Phrensie, which makes you warre against God, grow insensible of your miserie, and smile when your destruction approacheth; even with a grievous Lethargie, which makes you sleepe in sin, and continue in wickednesse, never remembring either heavenly joyes, or hellish miseries. And what, will you still remaine in this estate? will you take no notice of your great distresse? shall nei­ther the burning of the Fever, nor the contagion of the Leprosie, nor the violence of the Phrensie, nor the oblivion of the Lethargie worke any im­pression [Page 23] upon you? shall they be no motives to you, to make you forsake your impieties, and to become warie how you entertaine any sinne, which ever carries with it the nature of all these grievous diseases. Oh then what can remaine to you, but endlesse woe and miserie? what can be your estate? but as David spake of the mountaines of Gilboa, never dewes to fall on you more, no showres of grace to mollifie your hearts, but as you have begun in sinne, so to end in sinne, through the strength of your disease by which you have so vio­lently resisted the sweet fountaines of Gods mer­cies, so often compassing your soules. But blessed bee the hills of Armenia, which give rest unto the Arke of the Lord, oh blessed those that give way to this voyce of God, and become moved to for­sake their sinnes, and cautious how they ever enter­taine that grievous disease, which seekes to inthrall them with an incurable distresse. And thus much for the action Metaphorically set forth in the word, heale, plainely shewing sinne to bee a dangerous di­sease, and consequently never able to bee cured by any, but by God himselfe, as the principall efficient, which concludes the scope of my first part, the mat­ter subject, I will heale.

Proceed wee now unto the second generall, the predicate, Rebellions: I will heale their Rebellions. When sinnes of infirmitie or sinnes of ignorance are committed, these doe taint the soule, and make it liable to eternall death;Rom. 6.23. for the reward of sinne (of any sinne whatsoever) is death: but when wee lade our selves with rebellions, sinnes pertinaciously committed, and continued in against our know­ledge [Page 24] and our conscience, oh these may well be said to exasperate and incense a speedie passage of Gods justice against us; for as the Prophet Samuell speakes, Rebellion is as the sinne of witchcraft, and trans­gression is wickednesse and idolatrie, as proceeding from the same loathsome sinke, an incredulous un­beleeving heart, yet even this great wickednesse the Lord is content to heale and cure it to the repen­tant and truly humbled; I will heale their Rebellions: plainely shewing, that great sinnes limit not Gods mercies, but if we truly mourne for sinne, and be­come sincerely humbled for our impieties, endea­vouring to apply his blessed mercies unto them, de­siring them in the merit and mediation of that lo­ving Saviour Iesus Christ, he will not faile to heale even the rebellious soares of our soules. When blou­dy Cain and treacherous Iudas had committed great and grievous wickednesse, whence was it that they perished in their evills? alas! not because Gods mercies were not able to cure them, but because they desperately despaired, & never fixed eye upon those soveraigne comforts: Wee may see in Ma­thewes Gospell our Saviour tells us, he would have gathered together wicked and rebellious Ierusalem, as the hen her chickens, but they would not, they regarded not his loving mercie, they would not di­scerne the time of their visitation; no, though that blessed Saviour did seeke to move them unto it,Luc. 19.42. August. Non ideo non ha­bet homo gra­tiam, quia De­us non dat, sed quia homo non accipit. even with mournfull teares from his eyes, crying out, Oh if thou hadst knowne at the least in this thy day those things that belong unto thy peace. It is a wor­thy speech of a learned Father, that man becomes hardned and wants grace, not because God doth [Page 25] not offer it, but because man receives it not when it is offered: for the Lord himselfe protests, that as hee lives hee disires not the death of the wicked, but that hee should turne from his way, and live; therefore hee concludes with a serious invitation, Turne you, turne you from your evill waies, for why will yee dye oh yee house of Israell? We may see in the first of Esay, that having earnestly invited that Re­bellious people to turne from their pernicious courses, presently he inferrs,Esa. 1.18. And then let us reason together, then I will admit conference with you, to the great peace and comfort of your soules, that were your sinnes as crimson, they shall bee made as white as snowe, though they were red like scar­let, they shall bee as wooll: oh then, as Austine speakes, cast not away your selves, refuse not his mercie when it is offered; for we see it cleere, that great sinnes limits not Gods mercies, but,Aug. in Psal. as the same worthie Author speakes, as the earth abounds with mans miserie, so it superabounds with Gods mercie, yea, saith hee, that very thing shall bee re­quired of a wicked man,Ibid. that he would not receive mercie when it was offered. Wee reason not here what inabilitie man hath brought upon himselfe by the distempered surfeit of sinne,Eccles. 7.31. but let us all un­derstand that to bee true which Salomon records, That God made man righteous, but he hath sought many inventions; many sinister courses to loade his soule with sinne;Ion. 2.8. and wilfully following lying vanities, doth (as the Prophet Ionah speakes) forsake his owne mercie; that wee may well say with the Prophet Hosea, That his destruction is of himselfe, even by his wilfull contracting and going on in sin,Hos. 13.9. [Page 26] obstinately hardening his heart against the many loving and mercifull invitations of the Lord,Mat. 23.37. who would gather these together as the hen her chic­kens: oh then let me invite you all with that worthy speech of the Holy Ghost, To day if you will heare his voyce harden not your hearts; Psal. 95.7.8. oh harden them not against the mercifull voyce of the Lord, against the operation of his holy spirit, which seekes to heale even the rebellious soares of your soules. Let mee say to you with worthy Augustine, Aug. in Psal. Receive mercie, my Brethren, even the mercie of humble and peni­tent hearts, the mercie of remission and pardon of your sinnes, to the which the Lord invites you, for which the Lord now knocks at the doore of your hears: Oh let us all receive it, let none of us sleepe or drowse in the receiving of it,Rev. 3.20. lest hee be one day rowsed up to render an evill, and a grievous answer before the tribune seat of Iesus Christ, when in the terror of his wounded soule for the guilt of his many sins committed,Rev. 6.16. hee shall wish that the moun­taines and rockes would fall on him, and hide him from the presence of him that sitteth on the throne, and from the wrath of the Lambe; and shall seeke for death and shall not finde it,Rev. 9.6. and shall desire to dye (which yet nature abhorres as the most terrible of all terrible things,Anst. as the very Heathen man con­cludes) but death shall flie from him. Oh then re­ceive wee this mercie from our God who thus lo­vingly offers it,Hos. 14.3, and let us, as this worthy Prophet adviseth, take unto us wordes, and turne unto the Lord, and say unto him; Take away all iniquitie, and receive us graciously, so will we render the calves of our lips, that hee may yeeld us a comfortable an­swer, [Page 27] I will heale your Rebellions; even the greatest soares of your soules, to the eternall peace and com­fort of your consciences. oh blessed those that thus receive the mercie of their God. Wherefore this wisedome, to attaine the cure of our long festered soares of sinne (some tending to schisme and faction, some to atheisme and profannesse, but all grievously dangerous) the eternall Father impresse within us, for the precious merits of his deare sonne Christ Iesus. To whom with their most holy sanctifying spirit, three persons and one indivisible essence, be all praise, power and glorie, ascri­bed, from this time forth for evermore.

WEe may see (Right Worshipfull and well beloved in our Saviour Christ) in the twentie fourth verse of this chapter, that the Iewes did compasse about our Saviour, demanding of him, how long hee would hold them in suspence; If thou art the Christ tell us plainely. A strange demand, for this blessed Saviour had both by word and worke plain­ly witnessed that he was the Messiah: therefore hee replies unto them, I have told you, and you beleeve not, the very workes which I doe, doe testifie of me (that I am the Christ) but you beleeve not. And he shewes them the reason of this their unbeleefe,The proposi­tion conside­red separative­ly, is categori­call; conside­red as it is con­nexive and knit together by conjuncti­ons, it may be said to be hy­potheticall, that is, materi­ally. for that they were none of his sheep: that they were none of his sheep he proves Categorically, thus:

My sheep heare my voyce, but yee heare not my voyce; therefore yee are not my sheep. Or because the proposi­tion considered in the whole wordes is connexive, as consisting of divers branches: we may frame the assumption accordingly, the Major lying thus in my text.

My sheep heare my voyce, and I know them, and [Page 30] they follow me: but you heare not my voyce, I know not you, you follow not me; therefore you are none of my sheep.

Briefly in this proposition I consider three things, as three speciall markes of the true sheep of Christ: A subject urgently necessarie in these our times,Beza Multum scientiae parū conscientiae. wherein there is much science, but little conscience, when the pallats of many bee growne so strange that that onely yeeldes some kinde of rellish, that is admirable and surpassing ordinary capacitie; for in this our wantonizing age, we deale with sermons as Gentlewomen with their fancie-flowers, we use them for shew, not for savour, for fashion, not af­fection: And therefore (like them) when the night of our wonted sinnes approach, wee cast downe all fragrant adminition at our unhallowed heeles. Vr­gently necessarie is it then, to discover the propertie of the true sheep of Christ, that wee may discerne them from the goates of these corrupted times: Consider we therefore the three speciall markes of the true sheep of Christ, infolded within the com­passe of this Text: Audition, Cognition, Pro­secution. Audition in the first branch, My sheep heare my voyce: Prosecution is here to be ta­kē in the good part for the earnest fol­lowing of Christ. Cognition in the second, and I know them: Prosecution in the last, and they follow mee. And first for the formost, Audition or Hearing, My sheep heare my voyce, that is, in a fivefold manner, frequently, intelligently, humbly, delightfully, obediently. First frequently, so the true sheep of Christ doe heare the voyce of Christ, not rarely, not seldome, now and then for fashion, but upon every opportunity whensoever it shall be delivered; not like those in Iohns Gospell of whom our Savi­our [Page 31] complaines [...],Ioh. 5.40. but yee will not come to me that so yee may have life: but yee should bee like vnto good Cornelius in the Acts of the Apostles,Act. 10.33. who tells the worthy Apostle Peter, that hee and his company were there present before God, to heare all things commanded him of God, that is, all things that hee should then speake, or the next day, or at any time during his abode with them. This was the worthy practice of those Re­ligious converts, Acts. 2.46.Act. 2.46. who continued daily with one accord in the Temple, that is, hearing the divine mysteries and holy truth propounded unto them. And this hath been the usuall practice of the Saints of God,Mat. 14. to be frequent in the hearing of the word of God; so frequent and fervent, that in re­gard of this,Mat. 15.32. they scarce permitted themselves time to strengthen their fainting bodies with corporeall sustenance.Antonius a man unlear­ned, by fre­quent hearing of the word of God, retained it perfectly in memorie. Aug. And Augustine speaking of Antonius a man illiterate, saith that hee was so frequent in the learning of the word of God, that he did, scripturas divinas audiendo, memoriter tenere, by hearing re­taine (perfectly) in memorie the holy scriptures: Which worthy practices of the true sheep of Christ duly considered, reproves the sinister courses of many in these our times, who are strangely remisse in these holy duties, who very seldome frequent the house of God; for many times may Gods word bee sounded forth, but there are a sort that will not afford so much as their presence at it, as if they had no soules to be saved,Rom. 1.16. Rom. 10.17. as if this were not the power of God to salvation, as if this were not the onely ordinary meanes to beget faith in their soules, and to implant them in Iesus Christ; in a word, as if [Page 32] there were no Heaven of happinesse, nor Crowne of immortall glorie for the godly, nor Hell of mi­serie, nor Gulfe of endlesse torment for the wicked. But in the meane time understand we, that these con­temners of holy things, doe plainely shew they are no sheep of Christ; for Christ himselfe tells us, That his sheep doe heare his voyce, that is, frequently upon all due opportunitie. Oh, whose sheep are they then, that are thus carelesse or rather contemptuous of Gods sacred truth, who are so penurious in affor­ding their presence in the house of God? alas! their fruit doth soone descrie them, and gives great evi­dence that they are of Satans sheep-fold; for he is a deep contemner of holy things, and labours to worke the same effect in all his adherents: oh that therefore these would consider their estates, is it a small miserie to be a sheep of Satans fold? oh, know we that he is a dangerous and a cruell enemie; a dan­gerous enemie, full of subtiltie, for, as Bernard speakes, habet mille nocendi artes, he hath a thousand cunning waies to doe thee mischiefe; yea, saith Hugo, naturam uniuscujusque scrutatur, & inde se applicat, ubi aptum hominem ad peccandum repirit, he pries in­to the nature of every one, and there applies his bait, where he finds a man aptest to (entertaine) a wickednesse; for he comes not to every one in eve­ry kinde, but hee subtilly sorts himselfe to the incli­nation of all:Gen. 3.5. Iosh. 7.21. 1. Sam. 25.36. 2. Kin. 3.22. 1. King. 21. Iudg. 16.1. Iohn 12.6. Gregor. hee hath honour for Eve, hee hath a wedge of Gold for Achan, he hath wine for drunken Nabal, hee hath bribes for Gehazi, a vinyard for greedy Ahab, a Dalilah for Sampson, and a bagg for Iudas; yea saith Gregorie, Diabolus uniuscujusque mores respicit, cui vitio sit propinquior, & illud ponit [Page 33] ante faciem, the Divell notes the manners of every­one, to what vice he is most prone, and that he presents before him. Againe, hee is a cruell enemie, for whither tends all his travells, all his plots, and cunning suggestions, all his intising objects? alas! utterly to overthrowe thee, and to cast thee into endlesse miserie: therefore saith Saint Peter, 1. Pet. 5.8. Hee goeth about as a roaring Lion, Gen. 3.1. seeking whom hee may devoure. He surprised our first parents in that sacred place of Paradise:Iob 1. 6, 9, 10 hee accused innocent Iob in the very presence of God: yea, he durst set upon Christ himselfe, that Lion of the Tribe of Iuda, endea­vouring, as a cruell enemie, by all cunning utterly to supplant and overthrow them: for,Matth. 4.3. as Gregorie speakes, malitiam arte palliat, hee covers his malice with (notable) cunning. Oh then, will any bee so pernicious to rest in this miserie? will they be sheep of this fold? oh how much rather should they use all diligence to breake from this grievous estate, and become frequent in the hearing of Christs voyce, to give some demonstration, that they are of his blessed fold! for we heare Christs owne con­clusion, My sheep (saith hee) heare my voyce, that is, frequently upon all due opportunitie.

Secondly, the sheepe of Christ doe heare the voyce of Christ Intelligently, that is,Iohn 6.53. with under­standing and knowledge, not like those carnall Ca­pernaites in Iohns Gospell, who when our Saviour told them of that great mysterie, the eating of his flesh, and the drinking of his bloud,Iohn 6.60. they dreampt of a carnall and corporeall eating thereof; therfore they cry out [...], this is a hard speech, who is able to abide it? Such [Page 34] also were those in the second of Iohn, who required a signe of our Saviour:Ioh. 2.18. To whom he replied, De­stroy this Temple, and in three dayes I will raise it up againe: but alas, they understood him not, he meant the corporeall Temple of his body,Ioh. 2.20. and they meant the matereall Temple of Ierusalem: Therfore they reply, Forty sixe yeeres was this Temple a building, and wilt thou raise it up againe in three dayes? And such are many in these times, they doe not truly understand the word of God, but are apt to per­vert it and abuse it, to the deep dishonour of God, and burthen of their owne soules. But those that are the sheep of Christ, they heare his voyce intelli­gently, with understanding and knowledge; for these,Iohn 4.26. they are [...], they are taught of God, that is,Iohn 16.13. of the spirit of God, which teacheth them all things, as Saint Iohn speakes, and leads them in­to all truth, that is, all truth necessary for salvation. Therefore the Apostle Paul tells us,1. Cor. 2.15. that he that is spirituall discerneth all things, that is, all things pertinent to spirituall happinesse. Hence it is that our Saviour, saith in Mathewes Gospell to the af­fected with his spirit,Mat. 13.11. To you it is given to know the mysteries of the Kingdome of Heaven; to you that are inspired with my spirit. From all which it is cleere, that the true sheep of Christ doe heare his voyce Intelligenly, with true understanding and know­ledge. And let it be here observed, that wee meane not a meere theoreticall,Iam. 2 19. or bare historicall know­ledge, which is in the very Divells, and may bee of­ten found in ungodly men;Iohn 2 4. but wee speake of a knowledge practicall, according to Saint Iohn, who tells us, That if wee say wee know God, and yet keepe [Page 35] not his commandements, wee are liars, Bern. sup. Cant. Serm. 36. Sunt qui scire volunt eo sine tantum ut sci­ant, & turpis curiositas est: & sunt qui scire volunt, ut sciantur ipsi, & turpis vanitas est; qui prose­cto non eva­dent substan­nantem Saty­ricum: scire tuum nil est, nisi te scire, hoc sciat alter. Per. Sat. 1. Nazianz [...]. Arist. in primis metaphys. ter [...]. [...]. 1. Cor. 8.1. Arist. 5. ethic, 3 cap. Varia [...]ū rerum scientia sine morum cultura, & ho­nestatis, nil a­liud est quam gladius in ma­nu hominis suriosi. Mat. 13.13. Esa. 6.9, 10. and the truth is not in us. For those then that seeke to know, onely that they may know, or that seeke to know, that they may bee knowne, or that seeke to know, that they may pervert and abuse Gods sacred truth, and take his weapons to fight against himselfe, these heare not the voyce of Christ Intelligently, with true knowledge, but to the dishonour of God and pre­judice of their owne soules. Therefore Gregorie Na­zianzen doth well conclude, Knowledge is the greatest decor and ornament of life; but (saith hee) if thou use it not well, it is the greatest evill. It is true that the Heathen man speakes, All men by na­ture desire to know: but it is most ture that the A­postle speakes [...], Knowledge (if it be not watered with the dewes of Grace) is apt to puffe (men) up, and to transport them from all true rules of Pietie. Therefore the very Philosopher worthi­ly tells us, that the knowledge of divers things without practice, is nothing else, but as a sword in the hand of a mad man. Briefly, for those stupidi­ous hearers, who, as our Saviour speakes, doe see and yet perceive not, that heare and understand not, whose hearts are waxed fat in wickednesse, whose eares are dull of hearing, which doe as it were winke with their eyes, lest they should see with their eyes, and heare with their eares, and understand with their hearts, &c. for these, they are frozen in the dreggs of their iniquitie, and doe plainely shew they are no sheep of Christ; for the Text is cleere, His sheep doe heare his voyce, that is, Intelligently, with true understanding and knowledge.

Thirdly, his sheep doe heare his voyce humiliter, [Page 36] humbly, confessing their sinnes, and acknowledg­ing their transgressions;Prov. 28.13. for they know that to bee true that Salomon recordes, That hee that hides his sinnes, shall not prosper, but hee that confesseth, and forsakes them, shall have mercie; yea they know that the promise of Gods mercie and favour is limited with this condition, as Saint Iohn doth plainely wit­nesse;1. Iohn 1.9. If (saith he) wee acknowledge our sinnes, he is faithfull and just to forgive our sinnes: therefore no acknowledgement, no pardon. But saith Chrysostom, confessio reddit Deum propitium, Chrysost. in Psal. confession makes God to be mercifull. This the blessed Prophet Da­vid doth witnesse unto us by his owne experience, bending his speech unto God, I acknowledged my sinne (saith he) and thou forgavest the punishment there­of. Psal 32 5. August. Wherefore Augustine gives worthy advice di­mitte Satanam, & teipsum accusa, ut accusatione tua veniam habeas, let Satan goe, and accuse thy selfe, that by thy accusation thou maiest obtaine pardon; for the Apostle tells us plainely,1. Cor. 11.31. If wee would judge our selves, Bern. we should not be judged. Oh, saith Bernard judicatus, & non judicandus, already judged, and not to be judged:Gloss. Quando homo detegit, Deus tegit. Aug. Quando homo tegit, Deus denudat. for as the Glosse speakes, When man discovers, God covers; but as Augustine speakes, When man covers, then God discovers. As we may see clearely in pernicious Cain, hee braved out his sinne; when God asked him for his brother, hee in­solently replied,Gen. 4.9. Am I my brothers keeper? But God discovered his bloudy treacherie, to the perpetuall horror of his soule and conscience.Iosh. 7.18. So sacrilegious Achan cunningly concealed his private thieft: but God by lott discovered him,2. Reg. 5. [...]5. to the utter ruine of him, and his whole family. It was easie with Gehazi [Page 37] to deny his symonicall bribes, smoothly answering, Thy servant hath beene no where: 2. Reg. 5.27. but God discovers it to his Master Elisha, and makes him the instrument to denounce a grievous scourge against him and his posteritie for ever.Acts 5. Ananias and Saphira may close­ly conceale their Hypocrisie, they may boldly and impudently denie their private fraud: but God will manifest it, and by the mouth of his Apostle deprive them of all vitall power. And in these our times many such may we behold, that are farre from that humble hearing of Christs voyce, as intirely to acknowledge their sinnes and transgressions, but are apt to braue them out with a proud and an arro­gant countenance: And therfore doe plainely shew, they are farre from being the sheepe of Christ; for they doe humbly heare his voyce, acknowledg­ing and confessing their transgressions, yea they are apt mournfully to cry out with the prodigall child, Father, Luke 15.18, 19 wee have sinned against Heaven and a­gainst Thee, and are no more worthy to be called thy children. And indeed when was it that sinfull Mary found peace to her soule, but when shee kneeled at the feet of Christ,Luke 7.48. and powred forth even a flood of teares to wash the feet of Christ, and wipt them with the haires of her head, therein mournfully confessing her sinne and her transgression? which so inkindled compassion in this blessed Saviour, that presently he pronounceth to her a comfortable ab­solution, Thy sinnes are forgiven thee.

If therefore we will be the sheepe of Christ, wee must heare his voyce humbly, truely and mournful­ly confessing our impieties: for, to brave out sinne, or to lay some colour upon it, is to aggravate sinne, [Page 38] and make it greater: for, as Chrysostome speakes, malum est peccare, Chrysost. sed gravius negare, aut indulgere; it is evill to sinne, but it is a greater (evill) to denie it, or indulge it by any colour whatsoever.No evill so great but a wicked man may lay some kind of colour upon it. For what sinne is so vile, that a wicked man may not lay some kinde of colour upon it? The base drunkard may say it was companie that induced him to that foule pollu­tion: the savage murtherer may inforce it was furie and choler that moved him to that horrid act; the damnable swearer may say it was rash inflamed pas­sion that moved him to blaspheme the name of God.

The Adulterer may alledge, it was lust and concu­piscence that was the cause of his base wickednesse: the greedie insatiable worldling that prosecutes op­pression, and with the teeth of fraud, deceit, and cru­eltie feeds upon living men; how easily may he in­force that he doth it to maintaine his reputation, to sustaine his charge, to leave large revennues to his posteritie? But alas, these are foolish excuses, the fruits of old Adam, they doe not minuere but augere crimen, they doe not diminish but increase the fault, and therefore are never able to stand the tryall of Gods piercing iudgement. Oh then as the true sheep of Christ, heare his voyce humbly, entirely confes­sing thy transgression:Aug. Non cru­buisti peccare, & erubescis, confiteri. for, as Austine speakes, wast thou not ashamed to sinne, and art thou ashamed to confesse thy sinne? oh let this be farre from a Chri­stian heart.

Fourthly, as a fourth speciall instance, the true sheepe of Christ doe heare the voyce of Christ de­lightfully: Oh tis a ioy & a pleasure to their soules, no voyce so welcome to them; they long after it, [Page 39] they hunger and thirst after it,Psal. 42. as David doth wit­nesse of himselfe, who being in banishment, and not able to come to the house of God to heare his voice, he mournfully proclaimes, that as the Hart desired the water brookes, so his soule longed after God, yea (saith he) my soule is a thirst for the living God, oh when shal I come to appeare before his presence?Bern. in Cant. Suavia ad gra­tiam, foecunda ad sensus, pro­funda ad my­steria. Psal. 19. Psal. 1.19. And no marvell, for (as Bernard speakes) his words are sweet unto grace, pleasant unto the senses, pro­found unto mysteries; yea, saith the Psalmist, they are sweeter than honey and the honey combe: and therefore concludes, they were dearer to him than thousands of gold and silver.

And this for speciall reason:Ioh. 11.43 44. Luke 7.14, 15. Mat. 9.33. Mat. 8.32. Luke 9.42. for tis a precious treasure, of admirable force and power; for by this mightie voyce, the voyce of Iesus Christ, the dead were raised, the dumb did speak, the deafe did heare, and divels did depart; yea by this most powerfull voyce, the hardned hearts of men that raged against this blessed Christ, were so farre pierst,Acts 2.37. that it did make them to cry out, Men and brethren, what shall we doe? yea by this the darkned world, eclipsed with the clouds of sinne, Gentiles in the flesh,Ephes. 5.8. strangers from the covenant of promise,Ephes. 2.12. without God in the world, by this powerfull voyce are made to be no more strangers nor forreiners,Ephes. 2.19. but citizens with the Saints, and of the houshold of God;Ephes. 5.8. no more darke­nesse but light in the Lord, even professors of the Gospell of Iesus Christ. Well therefore might the Apostle call this blessed voyce the power of God to salvation: Rom. 1.16. well might he conclude that this is a live­ly voyce, mightie in operation, sharper than any two-edged sword, entering thorow, Heb. 4.12. even to the dividing a­sunder [Page 40] of the soule and the spirit. In a word, well may the sheepe of Christ delight in this voyce, for it doth enrich their soules with incomparable happinesse, true repentance, with mournfull teares to condole their sinnes and their transgressions. Now (saith Chrysostome) teares are the sponges of sinne,Chrys. Lachri­mae sunt spon­gia peccatorū. to wash them and purge them (cleane away): It doth enrich them with true faith to apprehend Christ Iesus, by which they are made one with him,Rom. 10.17. Ioh. 17.22. 1. Cor. 12.27. Ephes. 1.22.23 Ephes. 4.15, 16. Ephes. 5.23. Rom. 8.17. the mystical bo­die of that mysticall head, and therefore heyres and co-heyres of his eternall kingdome. Hence it is that the worthy Prophet doth conclude them to be bles­sed that live in the house of the Lord, to be partakers of this heavenly voyce, Blessed (saith he) are they that dwell in thy house, Psal. 84.4. they will ever praise thee. Yea, hence was it that it was such a speciall ioy to his soule to heare any speake of recoursing to those holy places, as himselfe doth plainly witnesse, I reioyced when they said unto me, Psal. 122.1, 2. we will goe unto the house of the Lord: our feet shall stand in thy Courts O Ierusalem. O wor­thy affection prudently directed: for, as Augustine speakes,Aug. in soliq. Divina dulcedo quae omnem praesentem mundi amari­tudinem toll it. in this voyce there is a divine sweetnesse, which takes away all the present bitternesse of the world, all contempts and disdaines, all distresses and afflictions, & fills the soule with such a secret inward consolation, that it makes it conclude with the Apo­stle,Rom. 8.18. that the afflictions of this life are not worthy of the ioyes that shall be revealed: yea it so assures it, that it makes it able to say,Rom. 8.38, 39. that neyther death, nor life, nor Angels, nor Principalities, nor powers, nor things pre­sent, nor things to come, nor height, nor depth, nor any o­ther creature shall be able to separate it from the love of God which is in Christ Iesus. For this heavenly voice, [Page 41] the pledge of Gods favour, the anchor of the faith­full, it is so fastned to their soules by the strength of Gods spirit,Bern. that (as Bernard speakes) it is not broken off by any disease, by decrepit age, by the intercourse of things, by the change of times; briefly, not by death it selfe, but shall rest as a sure comfort and consolation upon the soule for ever. Oh therefore,Esa. 52.7. as the Prophet Esay speakes, how bewtifull are the feet of those that declare and publish this message unto the mountaines! that is, to the sheep of Christ, whose affections are lifted up from the dirtie val­lies, and loathsome puddles of terrene things, to de­light in the voyce of Iesus Christ, gasping after the comforts thereof as the withered mountaines do af­ter the showres of heaven. How bewtifull are the verie feete of these to those? for they, as the true sheepe of Christ, are in love with his blessed voyce, and therefore become indeared to the very pro­pounders of this message. Wo then to the contemp­tible hearers of Christs voyce, that heare it with dis­dainfull eares and loathing affections, that seeme to say with wicked Pharao, Who is the Lord, Exod, 5.2. that (wee) should heare his voyce?

Wo againe to the dull and drowsie creatures, those dead-hearted hearers, that slugge and sleepe when this sacred voyce is propounded: Oh, woe to these; for they have no pleasure in this message, tis not welcome to their soules, but loathsome to their affections. But let these know, yea even all the un­hallowed blood that have no taste nor rellish in the voyce of Christ; let all these know, that they are no sheepe of Christ, nay, that the verie enemies of Christ that were sent to take this blessed Saviour, [Page 42] shall rise up in judgment against their: for they in the hearing of Christs voyce were so farre affected, that they openly divulged,Ioh. 7 47. Never man spake like this man.

Let me therefore say to those that have yet anie compunction of soule, with worthie Austine, Discite non diligere ut discatis diligere: Learne not to love that you may learne to love;Aug. learne not to love the hardnesse of your hearts, and the frowardnesse of your wayes, that you may learne to love the bles­sed voyce of Iesus Christ. Thus we see the sheep of Christ doe heare his voyce Delightfully.

Lastly, they heare his voyce Obediently, as desi­rous to doe whatsoever he enjoynes: oh this, tis the very sinew and strength of a Christian consolation, not to reason the case with flesh and bloud, not to di­spute the case with God, but obsequiously to obey that which he commands: for (as the Prophet Sa­muel doth cleerely witnesse) obedience is better than sacrifice, 1. Sam. 15.22. and to harken, that is, to the voyce of the Lord, it is better than the fat of Rammes. Oh this, tis that which God doth deeply desire: Oh (saith hee) that my people would have hearkned to my voyce: Psal. [...]1.13. Oh that Israel would have walked in my wayes. And in the fift of Deuteronomie we may see it cleer, where God doth earnestly wish,Deut. 5.29. Oh that there were such a heart in them, to feare me and keepe my commandements alwayes. Ezech. 33.11. And in Ezech. 33. to shew how specially he is affected to obedience, hee doth seriously protest, that as he lives hee doth nor desire the death of the wicked: and therefore vehemently exhorts them, Turne you turne you from your evill wayes, Luke 19.42. for why will you perish O, house of Israels? But most cleere is this from our Saviours course with Ierusalem, where he [Page 43] weeps over it, where he cryes out concerning it, Oh if thou hadst knowne at the least in this thy day those things that belong to thy peace. Luke 19.42.

Briefly, how excellent a vertue is obedience? it argueth not, it repines not, it murmurs not, it di­strusts not the providence of God, but wholly re­signes it selfe unto his will; the Lord speakes, and obedience obeyes: how pleasing is obedience in the sight of God?Gen. 22.2. Oh twas no small matter that God required at the hand of Abraham, and Abra­ham if ever hee had survayed it with a carnall eye, would soone have argued with God, What? shall I offer up my sonne? what my only sonne, the sonne of the covenant, the promised seede, in whom all na­tions should be blessed? and am I old and not likely to generate? and is Sara so aged she hath no hope to procreate? what then shall become of this promise? But all this past by, the Lord commands and he o­beyes; which was so pleasing,Gen. 22.16, 17 that the Lord pro­tests, Because thou hast done this thing, and hast not spa­red thine onely sonne, therefore will I surely blesse thee, and will greatly multiply thy seed, as the starres of hea­ven, and as the sands that is by the Sea shoare, and thy seed shall possesse the gate of his enemies. Oh then the worth of obedience,Aug. Nil tam expedit homini quàm obedire, sola obedientia tenet palmam. what impression it makes in the presence of God! that Austine might well say, there is nothing so expedient for a man as to obey: for obedience onely gaines the victorie. Oh a re­nowned victorie, a crowne of immortall glory:Psal. 119.1, 2. therefore saith David, Blessed are those that walke in Law of the Lord blessed are they that keepe his testimo­nies, and seeke him with their whole heart, with a true and sincere obedience. Oh blessed these, for they (as [Page 44] Saint Iohn saith,Rev. 21.7. shall inherite all things, all the joyes, all the comforts of Gods eternall kingdome. Therefore the sheepe of Christ are industrious to heare the voyce of Christ, with true obedience, with readie hearts to doe that which the Lord imposeth. The sinnes of profits and the sinnes of pleasure, the Lord calls them from them, therefore they abandon them: the workes of pietie and remorsefull charitie, the Lord invites them unto them, and they willingly obey his heavenly voyce, esteeming nothing so dear as obedience to this blessed Saviour, desiring to re­signe themselves wholly to his good will and plea­sure; that as he saith unto them, Seeke ye my face, so their soules doe answer,Psal. 27.8. Thy face Lord will we seeke, even in humble obedience all the dayes of our lives.

For those then who notwithstanding any voyce of Christ, are pleased to make the world their God, and pleasure to be their soules delight; for those whom we may cleerly see by their base practices to be as alienate from Piety as prophane Esau, to be as remorselesse as churlish Nabal, to be as cruel as those wicked ones in the eighth of Amos, that did long to have the new Moone past,Amos. 8.5, 6. and the Sabbath to bee gone, that they might grinde the faces of the poore, to sell the distressed for silver, and the needy for shoe: in a word, for those who make religion a cloke for their private fraudes and cunning oppres­sions, for those who content themselves with a meere verball profession, without any sincere pra­ctice in conversation; oh know wee that these are none of the sheepe of Christ: for his sheepe doe heare his voyce obediently, endevouring to doe [Page 45] whatsoever the Lord prescribes. Nay, know wee that the wrath of God is imminent over these: for as obedience is a pleasing sacrifice, so disobedience, oh tis displeasing, and deeply provokes the wrath of God. Will Adam dare to disobey?Gen. 3.23. oh no priviledge shall serve his turne, God will presently throw him out of Paradise.Gen. 19.24. Will Sodome and Gomorrah pierce the heavens with their crying sinnes? oh know, the heavens wil soone pierce them with showers of fire, to destroy and burne them from the face of the earth: yea, if the whole world will conspire against God, and rebell against his sacred Maiestie; he will swallow them all up with a generall deluge, and will only shew mercie to obedient Noah and his family:Gen. 7.21, 22. Oh then as the true sheepe of Christ heare wee the voyce of Christ obediently,Gen. 7.1. with willing hearts to doe that which he enjoynes.

And thus wee have here the speciall markes of those that belong to the blessed fold of Christ Ie­sus, they heare his voyce Frequently, Intelligently, Humbly, Delightfully, and Obediently: what now remaines? Will we demonstrate that we are of that blessed number, sheepe of that sacred fold? O then abandon wee all prophanesse, all meere verball profession, all insolent braving our of sinne, all loathing and fastidiousnesse of sacred mysteries, all rebellion against God and violent crueltie against men, our pronenes to devoure our fellow creatures, to make no question to sweare and for sweare to in­large our estates, or revenge our private malice;Exod. 20.16. Lô thahhanah berahhecha hhed scheker. for tis Gods owne injunction, [...] Thou shalt not answere a false testimony a­gainst thy neighbour. Abandon wee therefore these [Page 46] base affections, and heare wee the voyce of Christ with all due frequency, with understanding hearts, with humble affections, with fervent delight as the very joy of our soules; and as the summe of all, with intire obedience, ready to doe what the Lord in­joynes, resigning our wills to his blessed will, both for our condition in this life, and our eternall happi­nesse in the life to come: For our condition in this life, to keep us free from all unlawfull designments, from all ungodly courses;Iob. 7.20. netser haadam. for as Iob speakes, hee is [...], the preserver of men, yea, as the Pro­phet Esay speakes,Esay 59.15. wee are written upon the palmes of his hands our walls are ever in his sight there­fore he concludes by his Apostle, that he will never faile us,Heb. 12.5. that hee will never forsake us. Resigne wee then our wills to his blessed will even for our estate in this life. Againe, for our eternall happinesse, that hee will never take his holy spirit from us, that hee will breake the power of the grave:Hosea 13.14. ephdem she ôl miiad &c. tis his own pro­mise [...], I will redeeme them from the hand of the grave, Oh death I will bee thy death, oh grave I will be thy destuction and will bring them to a blessed kingdome. Our Saviour himselfe doth witnesse it, Feare not little fl [...], it is your Fathers pleasure to give you the kingdome, Luke 12.32. [...] an eternall king­dome for ever. Hee therefore that labours to frame his life in this prescribed path of intire obedience, the very nerve and sinew of a christian profession, as hee plainely shewes himselfe to bee the sheepe of that blessed saviour Iesus Christ, so he shall be sure to be comp [...]st about with mercies in this life, and a crowne of immortall glorie in the life to come. And thus much for the first points namely Addition, ex­prest [Page 47] in these words, My sheep heare my voyce.

Come I now unto the second point, Cognition, contained in these wordes, And I know them. In a threefold manner may this blessed Saviour bee said to know his sheep, observatively, preservatively, remissively. First he may be said to know them ob­servatively, as noting all their steps and passages, bee they of what nature soever.Psa. 139.2.3.4. This the prophet David doth plainly witnesse, Thou knowest my sitting and my rising, thou understandest my thoughts a farre off; thou compassest my paths, and my lying downe, and art accustomed to all my waies: there is not a word in my tongue, but loe thou knowest it wholly, oh Lord. Iob 13.27. This is Iobs acknowledgement, Thou lookest narrowly unto all my pathes: And againe, Thou numbrest my steps, Iob 14.16.17. and doest not delay my sinnes, mine iniquitie is sealed up as i [...] bag: As if he should say, so present is it unto thy Majestie, as things that are used to be kept under seale. And concerning this particular, the observati­on of sinne even in the sheep of his owne fould, it is the confession of the whole Church,Psal. 90.8. Thou hast set our iniquities before thee, and our secret sinnes in the light of thy countenance. Many places might bee alledged to like purpose, but these may be sufficient to any sober spirit, truly qualified with grace, to shew that Christ doth know his sheep observatively, as marking all their steps and passages, even their sinnes and their trangressions. As for that errour so familiarly divulged in these partes, that God can no waie see any sinne in the justified person, it is more grosse than the darknesse of Egypt, and worthy to be abhorred of all true christian hearts: for the im­putation of Christs righteousnesse is not (as it is di­vulged) [Page 48] a reall making of the creature righteous▪ as if hee were righteous subjectively, and not rela­tively, for so to hold; is to hold a notable dreame of papisme;Faith the form of Iustificatiō, and therfore it is cleere that God seeth sin in the justified notwithstan­ding justifica­tion, and doth often punish them for their sinnes, as the Scriptures plainly witnes, that is, correc­tively, though not vindica­tively. And whereas some are so nice that they will not have the afflictions that are imposed upon Gods children to be called punish­ments: herein they (at least) much forget themselves; for they seeke to pull away the genus from the species, for the word punish is the genus, and respects any affliction whatsoever: correction is the species or determi­nate kinde, shewing it is a punishment for amendment, and to bring them to Christ. So in like maner revenge may be said to be the species of the punishment inflicted upon the pertinacious wicked, as proceeding wholly from the wrath of God against their sinnes. Now it is a cleere rule that the genus and the species have a mutuall relation, that that which may be spoken of the one may be spoken of the other, and therefore the correcti­ons imposed upon Gods children may truly be called punishments. Nor doth this distin­ction or difference of the species take away or destroy the unitie of the genus, as it is ob­iected, for these rules are cleare, that distinctio specierum non tollit unitatem generis: againe, perficitur genus determinations oppositarum, differentiarum. Imputation being an externe act and out of us, in regard of the matter imputed, and is onely internall and within us, not materially, but formal­ly, as farre forth as it is apprehended by faith, and so applied unto the soule and conscience, and there­fore cannot be a reall or materiall making (which is justification) but reputing of the creature righteous, which is our justification. And thus we see how first Christ may be said to know his sheepe.

Secondly, he knowes them preservatively, and that internally, & externally: First internally to preserve them from the fury and violence of sinne; oh else how soone would sinne extirpe and roote out all grace from their soules? but this blessed Saviour preserves them, and keepes downe the violence of sinne, continually nourishing in them faith and obe­dience. Hence it comes, that though grievous di­sertions do oft-times afflict the very sheep of Christ yet their faith never totally failes, sinnes never comes to have plenall domination: for, as the Prophet Ie­remy speakes, the Lord hath written his lawes upon their hearts; and, as the same Prophet speakes, hath [Page 49] so put his feare in their hearts, that they shall not de­part from him, that is, totally and altogether (as af­terward I shall more cleerely shew) wherefore the sheepe of Christ may well say with blessed David, Psal. 23. The Lord is our Shepheard, he restoreth our soule, alas our sliding soule, & leades us in the paths of righteousnes, even for his Names sake. Thus first hee knows them preservatively internally, to keep them from the fury of sin. Secondly, he knows them preservatively externally, to keep them frō the rage of Satan & his wicked complices, who if they might be left unto their swinge, how soon would they root out the godly from the face of the earth? for (as the Psalmist saith) the wicked doth watch the righteous to slay him. Oh how did wicked Iezabell lye in waite to destroy the fervent zelous servant of God Eliah? how did cruell Saul plot and practise against inno­cent David? nay, the wicked and ungodly who love not each other, yet these (as we often see) can be con­tent to joyne hands together to conspire a mischiefe against the righteous:Luke 23.12. Aug. in Psal. 36 Conc. 2. Injusti vix se pa­tiuntur &c: tunc autem se­cum concor­dant, quum in perniciem iusti conspirant: non quia se a­mant, sed quia cum qui aman­dus erat simul oderunt. Psal. 129.2 3 4 Pilate and Herod will bee friends together to supplant Christ Iesus. This is that which Augustine speakes, The wicked can hard­ly abide one an other, &c. but, saith hee, then they agree together, when they conspire to destroy the godly, not for that they themselves love one an o­ther, but for that they both hate him whom they ought to love. But let this bee the comfort of the godly, that their blessed Saviour Christ Iesus hath stood for their defense, and will stand for their de­fense for ever. For the whole flock of Christ may well say, They have often afflicted me from my youth, oh they have often afflicted mee from my youth; but they [Page 50] could not prevaile against me. The plowers plowed upon my back, and made long furrowes: but the righteous Lord hath cut the cordes of the wicked. Psal. 34.19. For it is cleerly true, that many are the troubles of the righteous, but the Lord delivereth them out of all: he will not leave them in the hands (of the wicked) that is,Psal. 37.33. wholly & altoge­ther, but will so preserve them, that he wil give them happy deliverances here,Rev. 21.4. or translate them, where all tears shalbe wiped from their eyes, where there shal be no more mourning nor lamentation,1. Cor. 15.28. Psal. 16 11. but God shal be all in all: before whose face theres fulnes of joyes for ever. Thus we see that Christ knowes his sheepe preservatively, to keepe them both from the furie of sin, & the rage of Satan, & all his pernicious cōplices.

Not that the knowledge of God is remis­sive by proper speaking, but in regard of effects. Esa. 59.2.Thirdly, he doth know them remissively, that is, to forgive and pardon all their sins and their trans­gressions. Oh this is the speciall happinesse of a Christian condition; for, how grievous a thing is sinne? it separates betweene the Creator and the creature. For one sinne, and that but in thought, the Angells were cast out of Heaven.Gen. 3.17. Gen. 6.7. Gen. 18.20. For sinne Adam was thrown out of Paradise. For sin the old world was drowned, and those flourishing cities Sodom and Gomorrah,Deut. 19.23. Admah and Zeboim were consu­med with fire from Heaven. Oh saies the Prophet Ieremie, Lam. 3.39. wherefore is the living man sorrowfull? man suffereth for his sinne: yea, so grievous a thing is sinne, that when once the greatnesse of it is discerned, and the deepnesse of Gods judgements against it; oh how it terrifies the soule! It made Cain to cry out, My sinne is greater than can be forgiven. Gen. 4.13. Mat. 27.5. It made Iu­das to lay violent hands upon himselfe, yea it some­times strickes no small terror into the very Saints of [Page 51] God. It made David to cry out,Psal. 38.4. Mine iniquities are gone over my head, and are as a waightie burthen, too heavy for me to beare. We see when that innocent lambe Christ Iesus did beare the burthen of our sinnes, oh how they plunged him!Mat. 6.38. they made him mournfully complaine, [...]. My soule is heavy (round a­bout) unto the death: Matt. 26.39. they made him grovell upon the earth, they made him distill downe sweat like drops of blood, and at length to cry out,Luke 22.44. My God my God, why hast thou forsaken me? Oh then how grievous a thing is sinne?Mat. 27.46. how happy are they that have the remission and pardon thereof? that well might David say,Psal. 32.1. Blessed is the man whose iniquitie is forgiven, whose sinne is covered; that is, from the re­venging eye of Gods justice. Oh blessed these, for they have great peace of conscience,Rom. 5.1.8. assurance that God is their loving Father, assurance that they are coheires with Christ of his glorious kingdome;Heb. 9.14. blessed therefore are these.Rom. 8.17. Hence it is that the A­postle Paul doth place our whole justification in this speciall point, Remission of sinnes, the privative forme thereof. From all which it is cleere, that the blessednesse of a Christian doth not consist in this,Rom. 4 7. that hee hath no sinne, or that God cannot see any sinne in him; but in this, that his sinnes are pardo­ned, and not imputed to him for the precious merits and satisfaction of Iesus Christ: and therefore when these doe at any time through frailtie and weakenesse fall into any sinne, God doth punish these onely correctively, to amend them, and bring them home to himselfe, not vindictively, to con­demne them for their sinnes;Rom. 8.1. for there is no con­demnation to them that are in Christ Iesus. And thus [Page 52] we see that Christ doth know his sheep remissively, to pardon and forgive their iniquities.

Come I now unto the third generall, Prosecution, and they follow him. that is, in a threefold manner: willingly, patiently, perseveringly. First willingly, not mercenarily for temporall respects: so the car­nall may sometime follow Christ. Our Saviour himselfe doth witnesse it of those that followed him from Galile to Capernaum,Ioh. 6.26. Yee seeke mee, said Christ, not because ye saw the miracles, but because ye ate of the loaves, and were filled. This is that, for which God doth tax those rebellious ones in the prophesie of Hosea, Mos. 7.14. who assembled themselves for corne and wine, that they might have plenty in those things; but otherwaies were rebellious a­gainst God, and had no affection to his Majestie. A­gaine, others there are that follow Christ, not wil­lingly because they have hearts bent unto Christ, to practise that which he injoynes, but dissembling­ly, for shew sake, because they would be accounted religious:Mat. 7.16. But as our Saviour Christ speakes, Yee shall know them by their fruites; for observe them, and yee shall cleerely see, that all their religion con­sists in the eare and in the tongue. These heare as oft as any, they will speak as freely of the word as any; but for holy practice, the workes of pietie, and re­morsefull charitie, the evidence of a true and live­ly faith, oh, none so barren as these; but under this maske of coloured religion, you shall have them to drinke deep in the sinke of wickednesse, to make no question to lie for gaine, to deceive for profit, to oppresse and gripe with a devouring hand whatsoe­ver comes neere them, yea, though they bee holy [Page 53] things, such as God hath sequestred to himselfe for the promoting of his worship,Prov. 20.25. and doth conclude it to bee an abomination to devoure them; yet these, these make no question to swallow up, and Viper­like to wound & destroy their own Mother. Which plainely shewes, they are abortive Impes, and never truely begotten. But what should I speake of this cause? oh how miserable is the state of the Church in this behalfe? Rent by Schismatiques, wounded by Atheists, pierst by Hypocrites, de­voured by Customes, confronted by every wran­gling Spirit, who like the Edomites to exasperate the Babilonians crueltie, seem to cry out, Downe with it, down with it, even to the foundation therof. Alas,Psal. 127.7. to torture blessed Christ Pilate & Herod wilbe friends, to wound the holy church,Luke 23.12. and to supplant Gods sa­cred worship, those meager Coridons,Gen. 34.25. Gen. 49.5. that love not each other, will yet lincke together like Simeon and Levi, brethren in mischiefe.

Wherefore to passe by this particular, which finds so few to take compassion upon it though it mourn­fully cry out,Lam. 7.12. Have ye no regard all yee that passe by this way? behold and see if there be any sorrow like unto my sorrow; to passe by this grievous miserie, to regard which all eares seeme to be deafe, all eyes to bee blinde, all tongues to be silent, all hands to be claspt, all hearts to be hardned, and to returne againe unto those dissembling followers of Christ, no small ene­mies in this kinde, to whom it is common to presse great labours from the Preacher, but if hee touch them in their temporals, and expect his due from them, oh then they cry out Tolle, away with him, hee is no man for us; for these follow Christ meerely [Page 54] for private respects, to be talkers and no doers: for if Christ required practice,Mat. 19.21. and would rather have them to sell that they have, than charitie should bee wanting, or the distressed unrelieved, or Gods wor­ship suppressed, then like that yongue man in Mat­thewes Gospell,Mat. 19.22. they bid a farewell to Christ. For these be like that figg-tree that Christ did curse, they have goodly leaves,Mat. 21.19. but alas nothing but leaves. If Christ be ahungred and seeke for fruit from these, he shall be sure to finde none at all. Thus wee see there be some that follow Christ, but not willingly, but mercenarily; not willingly but dissemblingly, for shew not for substance.

Lastly, others there bee that follow Christ, not willingly but constrainedly, as provokt thereunto by the revenging hand of God. This made Pharaoh to cry out, The Lord is righteous, but I and my people are wicked; Exod. 9.27. and to be so farre obsequious as for the pre­sent to consent to let the people goe. This made corrupt Balaam in stead of cursing to blesse the peo­ple of the Lord.Numb. 23.8, 9. This made wicked Ahab to hum­ble himselfe in sack-cloth before this mightie God.1. King. 21.27. And we may see by experience, that this makes un­godly persons so to follow Christ as to intreat mer­cie and favour at his hands, when God doth execute his justice upon them:Phil. 2.10, 11. yea, this at length shall make the most stubborne and rebellious spirits to bow at the name of Iesus, and to confesse him to bee the Lord, unto the glorie of God the Father. But, as our Saviour himselfe doth witnesse, not everie one that saith unto himThat is, su­perficially or constrainedly. Mat. 7.21. Lord, Lord, shall enter into the king­dome of heaven, but he that doth the will of his fa­ther which is in heaven. Therefore the true sheepe [Page 55] of Christ doe follow him willingly, with readie hearts, and inclinde affections to doe whatsoever he injoynes. And thus wee see the scope of the first point, how the sheepe of Christ doe follow him, namely, willingly.

Secondly, they doe follow him patiently, not murmuring, not repining at the afflictions which be­fall them in the profession of the Gospell: for they remember that Christ himselfe doth witnesse,Mat. 16.24. that if any will follow him, they must forsake themselves, and take up their crosse and follow him: yea, they know that he hath left it as a legacie unto his chil­dren, that in him they shall have peace,Ioh. 16.33. but in the world affliction. In him a blessed peace, the peace of conscience in this life, and the peace of glorie in the life to come. The incomparable solace whereof, is so ingraven upon their hearts by the spirit of God, that they with cheerfull patience undergoe all the stormes that Satan and his confederates can afford,Heb. 11.25, 26 Choosing rather (with blessed Moses) to suffer adversitie, than to enjoy the pleasures of sinne for a sea­son: esteeming the rebuke of Christ greater riches than all the treasures of (the) Epypt (of this world) for they have respect unto the recompence of the reward: Rom. 8.18. which makes them to conclude, that the afflictions of this life are not worthy of the joyes that shall bee revea­led: but that, as the same Apostle speakes,2. Cor. 4.17. their light affliction which is but for a moment, shall cause unto them a farre more excellent, and an eternall weight of Glorie. Therefore our Saviour Christ doth strict­ly lay this charge upon his servants,Luke 21.19. by patience to possesse their soules: for, as the Apostle speakes,Iames 1.20. The wrath of man doth not accomplish the righteousnesse of [Page 56] God. [...] Psal. 37.7. Therefore the holy Ghost commands, Keepe silence to the Lord: oh murmure not against those things which the Lord doth suffer to bee imposed; but indure them with an equall minde.Iob 1.21. This was Iobs wisedome; therfore amidst his great afflictions he patiently and worthily concludes, The Lord hath given it, and the Lord hath taken it, blessed bee the name of the Lord. Indeed many and even innumera­ble are the afflictions of the Saints of God in this life, many inwardly, many outwardly, many spi­ritually, many corporeally, many by the fury of sinne, many by the subtiltie of Satan, many by the plots and practices of ungodly persons;Psal. 34.19. Rev. 21.4. but here is their comfort, the Lord delivereth them out of all, and will at length wipe away all teares from their eyes, and bring them to that glorious place, where they shall need no light of the Sunne, but God him­selfe shall be their light,Rev. 22.5. and they shall raigne for e­vermore.

Thus the true sheep of Christ doe follow him patiently, not murmuring, not repining at the inci­dent calamities of this life, but doe with a patient, and with a pious undaunted affection, undergoe whatsoever is imposed,Rom. 8.38. concluding, that neither death, nor life, nor Angells, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing shall bee able to separate them from the love of God which is in Iesus Christ. For those then who are so farre from the patient following of Christ, that every little af­fliction withdrawes them, that every scandalous tongue removes them, and makes them shrink away from Christ; for those who seeme to be ashamed in [Page 57] any forward manner, to professe Christ Iesus for feare of the brand of ignominie; how farre are these from the patient following of Christ? how farre from the practice of the true sheep of Christ? as examples doe plainely witnesse. How excellent herein was that worthy servant of Christ,Ignatius the martyr de­stroied by Li­ons. Ignatius? who was so fervent a follower of Christ, and so pa­tient in suffering afflictions for his sake, that he con­cluded, So I may finde Christ, and imbrace him, I would there should come unto mee, fire, gibbets, beastes, crashing of bones, renting of all the body, and all the torments of the Divell: and when hee heard the roring of Lions which should devoure him, he joyously said, I am the wheat of Christ, let me bee ground with the teeth of beastes, that I may bee found to bee pure and fine manchet. Yea, Sozo­menus speaking of the great patience of the Saints of God under the crosse of Christ, that nothing could withdraw them from their Master Christ, and from the hope of that glorious happinesse which he had provided for them; saith,Sozom. l. 1. c. 1. The Christians be­ing spoiled of their goods, and regarding nothing that they had, being hanged on gibbets, [...]. and suf­fering all manner of torments, so without care or sense, as if their bodies had not beene their owne, neither allured with flatterie, nor amazed with threats; they gave all men hereby to understand, [...]. that they suffered these things for some great re­ward.

This was so great a motive to Iustine the Martyr when he was a heathen Philosopher,Iustine the mar­tyr. that seeing the great patience of Christians in suffering whatsoe­ver was laid upon them, at length himselfe became a [Page 58] Christian: for thus Eusebius reports his wordes; I my selfe taking pleasure in Plato's doctrine,Euseb. l. 4. c. 8. and hearing the Christians evill spoken of, and seeing them to goe couragiously and boldly to their death, and to suffer all such things as were thought most terrible, I thought it a thing impossible that such men should live wickedly, or in wantonnesse. And many examples might bee giuen of farre neerer times, as may be plainly seene in the booke of Acts and Monuments, where wee may behold the great patience of the servants of God set downe, to bee so great in the suffering for Christ, that no death, no cruell death could withdraw them from the sin­cere following of their Master Christ. Oh then how cleere is it that they are farre from the true follow­ing of Christ, that seeme to repine and murmure at every affliction, that are apt upon every small occa­sion to start aside from Christ like a broken bow, and to be distasted with him; like those rebellious Isra­elites, who when they were in some distresse in the wildernesse, then they murmured and cried out, Oh that wee had died by the hand of the Lord in the land of Egypt,Exod. 16.3. when we sat by the flesh pots, when wee ate our bellies full:Iob 2.9. or like to Iobs wife, who when prosperitie failed, and adversitie was imposed, she laboured to have the Lord provoked, that death might be imposed:Greg. moral. l. 3. Verba post vulnera in tulit, ut cum vis do­loris ingraue­sceret, facile persuasionis suggestio per­versa praevale­ [...]et. and that most cunningly; for as Gregorie speakes, shee used her wordes when the woundes were fresh, that when the force of paine and griefe did vex and trouble, the perverse sugge­stion of perswasion might easily prevaile.

Oh that therefore we would give diligence as the true sheep of Christ, with patience to follow Christ. [Page 59] For how excellent a vertue is patience!Tert. in lib. suo de patientia, Fidem munit, pacem guber­nat, humilita­tem instru [...]t, poenitentiam expectat, ex­homologesin assignat, car­nem regit, spi­ritum servat, linguam frae­uat, manum continet, ten­tationes incul­cat (id est, conculcat) scandala pel­lit, martyria consummat, pauperem con­solatur, divitō temperat, in­firmum non extendit, va­lentem non consumit, fide­lem delectat, gentilem invi­tat, servum Domino, Do­minum Deo commendat, &c. Cypr. in lib. de bono patientiae. Late patet pa­tienciae virtus & ubertas ejus & largitas de unius quidem nominis fonte proficiscitur, sed exunda [...] tibus venis, per multa gloriarum itinera diffunditur, nec proficere aliquid in actibus no­stris potest ad consummandam laudem nisi inde consummationis accipiat firmitatem. Pationtia est quae nos Deo & dommendat. & servat, ipsa est quae [...]ra [...] temperat, quae linguam fraenat, mentem gubernat, pacem custodit, disciplinam regit, libidinis impetum frangit, &c. oh (saith Tertullian) it armeth faith, it guideth peace, it instru­cteth humilitie, it expecteth penitencie, it assignes confession, it rules the flesh, it keepes the spirit, it bridles the tongue, it restraines the hand, it beates downe temptations, it drives away scandals, it con­summates martyrdomes, it comforteth the poore, it tempereth the rich, it presseth not the weake, it con­sumes not the strong, it delights the faithfull, it in­vites the gentle, it commends the servant to the Ma­ster, the Master to God, it bewtifies the woman, it ap­proves the man, it is loved in the childe, it is praised in the yongue man, it is desired in the old man, it is bewtifull in everie sexe, in everie age. To this pur­pose also speakes Cyprian: The vertue of Patience (saith he) is verie large, and her fertilitie and ample­nesse doth spring from a fountaine of one name, but the veynes thereof overflowing, it is dispersed tho­row many passages of glory: Nor can we profite a­ny thing in our actions to consummate praise, unlesse thence it receive strength of consummation. It is pa­tience that both commends us and keeps us to God: it is she which tempereth wrath, which restraines the tongue, which governes the minde, which keepeth peace, guideth discipline, breakes the force of lust, appeaseth the violence of pride, extinguisheth the fire of private hatred, restraineth the power of the rich, nourisheth the distresse of the poore, doth de­fend [Page 60] a blessed integritie in virgins, a laborious cha­stitie in widowes, an individuall charitie in married folkes: it maketh men humble in prosperitie, strong in adversitie, gentle against injuries and reproaches; it teacheth, quickly, to pardon them that offend; if thou thy selfe offendest, to intreate and aske for fa­vour, long, and verie much; it vanquisheth tempta­tions, it suffers persecutions, it perfecteth passions and martyrdomes, it is she which doth firmely settle the grounds of our faith, it is shee which doth carrie up on high the increments of hope, it is shee that di­rects the bow, that wee may hold fast the life of Christ, whilst we proceed & go on by his sufferance; it is she that makes that we persevere & continue the sonnes of God, whilest wee imitate the patience of the Father. Oh then how excellent a vertue is Pati­ence! how worthy to be entertayned of all! witnes Christ himselfe our blessed Saviour,Luke 21.19. who bids us by Patience to possesse our soules:Rom. 8.17 witnesse the Apo­stle, who tels us, If we suffer together with Christ, wee shall be glorified together with him. Aug. in Psal. 55 Quilongè est à passione, vi­deat, ne longe­tur à sanctis. But (saith S. Au­gustine) he that is farre from suffering, let him take heed lest he be farre from being any of the Saints of God. In a word, vincit qui patitur, he overcomes that (patiently) suffers: but (saith the Apostle) he that overcomes, Rev. 12.7. shall inherit all things. Oh that therefore wee would as the true sheepe of Christ, follow him with all Patience, quietly undergoing the stormes of this combustious world, that so in the fitnesse of time he might receive us into an eternall rest in his most holy kingdome. And so much for the second point, that the sheepe of Christ doe follow him Pati­ently.

[Page 61]Lastly, they follow him Perseveringly:Gal. 3.3. they are not like the foolish Galathians, to begin in the spirit and to end in the flesh, they are not like that verti­ginous multitude in Iohns Gospell, that so followed Christ, as to cry Hosanna one day,Iohn 12.12, 13 but Crucifige the next day, one day to strew his path with boughes, the next day to crowne his head with thornes: nor are they like the inconstant Caper­naites, that follow Christ for a season,Iohn 6.66. but are apt to breake away from him upon every humorous di­stast: but the true sheep of Christ doe constantly and perseveringly follow him.Tertull Fides electorum sit mota, non a­mota, concussa non excussa, omne verè continens est perpetuò continens. Many may bee the falls, and great the desertions of the sheep of Christ, but never such, as totally to fall away from Christ: for although their faith may bee moved, yet never wholly removed; although it may bee shaken, yet never utterly shaken off: for every true vertue is perpetuall.

But saving faith is a true vertue; for it is a speciall gift of God, Ephes. 2.8.

Therefore it is perpetuall.

2 God hath promised that the Elect shall not fall from him, as the scriptures cleerlie witnesse.Isa. 59.21. Ier. 32.39, 40.

But they fall from God that fall from faith.

Therfore the Elect shall not fall from faith.

3 Where God hath placed a true and a perpetuall feare of himselfe, these cannot totallie depart from God.

But he hath placed such a feare in the Elect.

Therefore they cannot totally depart from God.

The Minor I prove thus▪

The feare that God doth place in his children, is either temporarie or perpetuall.

[Page 62]But not temporarie, for that is the feare of Hypo­crites.

Therefore it is perpetuall, and so consequently these never totally depart from God.

4 Those whom God hath married to himselfe for ever in righteousnesse and faith, these can never to­tally depart from him; for how then should the marriage bee perpetuall and for ever in righteous­nesse and faith?

Hos. 2.19, 20.But thus he marrieth the Elect unto himselfe, as God himselfe doth witnesse by his Prophet Hosea.

Therefore it followes, these can never totally depart from him.

5 Those whom God loveth with a perpetuall love, can never totally fall from him.

Ie. 31.3. Iohn 13.1.But he loveth the Elect with a perpetuall love, so the scriptures plainely witnesse.

Therefore these can never totally fall from him.

6 That which Christ by his prayer obtained for Peter, hee obtained for all the Elect which should beleeve in him: for, that which hee prayed for Pe­ter, he prayed for all that should beleeve in him, as Christ himselfe doth cleerly testifie

Iohn 17.20. The prayer of our Saviour Christ, spoken of, Luk 22.32. is as well to be understood of all the faithfull as of Peter. So Aug. Tom. 7. de corrept. & grat. Luk 6.48.But he obtained for Peter that his faith should not totally faile.

Therefore hee obtained the same for all the Elect which should beleeve in him.

7 Those which are built upon Christ cannot be pul­led from him, by any stormes or insultations of the world or of Satan, for they are, as our Saviour himselfe doth witnesse, as a house that is built upon a rock, which stands firme notwithstanding all the violence of raine, floods and windes.

[Page 63]But all the faithfull are founded and built upon Christ, and are coupled and knit unto him,Ephes. 4.15, 16. as the mysticall body unto their mysticall head.

Therefore they cannot be pulled from him, by a­ny stormes of the world, of sinne or of Satan.

8 The Regenerate are compared in scripture to a tree that is planted by the water side,Psal. 1.3. Ier. 17.8. which al­waies retains humor and moisture in the roote, and remaines alive; so that it brings forth fruit in due season, and the leaves thereof fade not away.

But the vitall humor in the Regenerate is Christ apprehended by faith; for hee himselfe doth wit­nesse, I am the life, &c.

Therefore the Regenerate once ingraffed into Christ by true faith, and his spirit,Iohn 11.25. Iohn 14.6. cannot any more fall away from faith, and from Christ.

9 They that sinne not with full swinge of will can­not totally fall away from God.1 Iohn 3.9. The sinnes of the regenerate never commit­ted with a full consent, or ple­nall swinge of will, but are eyther sinnes of ignorance or sinnes of infirmitie and frailtie: they delight not in sinne, but doe hate it; they continue not in sin without repentance, but doe weepe and mourn for it. Rom. 7.15. &c.

But the Regenerate sinne not with full swinge of will; for, as Saint Iohn speakes, whosoever is borne of God, sinneth not, that is, ex animo, or tota volun­tate, from his heart, or with a full swinge of will: for, as Saint Paul speaketh, the evill which they do, they allow not, but doe hate it, and are delighted with the law of God according to the inner man: onely in the flesh, the part corrupt and unregenerate, there dwelleth no good thing; in respect thereof they are led captive (that is against their wills) unto the law of sinne.

Therefore it followeth, that the Regenerate can­not totally fall away from God.

10 If faith may be lost, & so a totall desertion made from God, then all the fruits and effects of faith.

[Page 64]But these cannot all be wholly lost; for the Rege­nerate are never brought to that extremitie,As we may see in Cain and Iudas. Gen. 4.13. Mat. 27.5. as to contemne God, and utterly to despaire of God: for this is proper to the Reprobates onely.

Therefore faith it selfe cannot wholly be lost, and consequently the Regenerate never totally fall from God.

Hence it is, to shew the constant perseverance of the faithfull, that our Saviour concludes, that those whom his Father hath given him, none shal take them out of his hands;Iohn 4.14. that they which shall drinke of the water which he shall give them; shall never thurst a­gaine, but it shall be in them a well of water sprin­ging up unto everlasting life. This happy perseve­ring estate of the faithfull, the Apostle Paul knew right well; therefore hee was constantly perswaded that neyther death nor life, nor Angels, nor princi­palities,Est in nobis per Dei gratiā in bono reci­piendo & per­severanter te­nendo, non so­lum posse quod velinus, vetum etiam velle quod possumus Aug. Tom. 7. de correp. & grat. cap. 12. col. 1342. Nunc vero sanctis in reg­num Dei, per gratiam Del praedestinatis, non tantum tale adjutorium perseverantiae datur (scilicet, ut possint perseverare, si ve­lint; sicut datum fuit Ad [...]) sed tale ut [...]is porseverantia ipsa donctur. August, Tom. praed. Colum. 1343. nor powers, nor things present, nor things to come, nor height, nor depth, nor any other crea­ture should be able to separate him from the love of God which is in Christ Iesus our Lord. To this purpose, to witnesse the perseverance of the faith­full, speakes S. Augustine, There is (saith hee) in us by the grace of God in the receiving good, and the hol­ding it perseveringly, not only an abilitie to doe that which we will, but also to will that which wee can doe. And againe: Now (saith he) to the Saints pre­destinate to the kingdome of God by grace, is given not only such a helpe of perseverance (that is, that they might persevere if they would, as was given to [Page 65] Adam) but such a helpe, that perseverance it selfe is given unto them. To this purpose speakes also Chry­sostome, Neither man (saith hee) nor time,Chrys. in cap. 5. Epist. ad Rom. [...]. Rom. 8.26. Psal 31.5. nor the change of things, nor the Divill himselfe, nor ap­proaching death, can drive us away from those things; that is, from the graces of God: but when we dye then we hold them more certainely, and alwaies profiting wee injoy more. Here therefore may wee cleerly behold the third speciall qualitie (observed in this last generall, prosecution) of the true sheepe of Christ, they follow him perseveringly. So that in their latest gaspe, in the peace of conscience, and assurance of Gods love toward them (the spirit of God witnessing togerher with their spirit that they are the sonnes of God) they are able to say, Into thy hands, oh Lord, doe we commend our spirit. Blessed therefore they that be the true sheep of Christ: for these we see, by the strength of his holy spirit dwel­ling in them, overcome all the strength of sinne, all the furie of Satan, all the seducing objects of the world, all the inducing provocations of the wicked, and so persevere,Rev. 21.7. that at length they come to inherit all things, all the ioyes of heaven,Psal. 84.10. all the comforts of Gods everlasting kingdome, where one day is better than a thousand else where:Psal, 16.11. for in the pre­sence of our God, oh there is the fulnesse of joyes, and at his right hand there are pleasures for ever­more. Blessed therefore these, and truly prudent they that make this the subject of their affection, and the speciall scope of their practice, that they may be found to be of this blessed number, even the true sheepe of Christ. The which heavenly wise­dome [Page 66] the eternall Father bee pleased to vouchsafe to impresse within us, for the precious merits of his deare sonne Christ Iesus. To which Father and Sonne with their most holy Spirit, three persons and one indivisible essence, bee all praise, power, glorie and dominion ascri­bed, from this time forth for evermore.

RIght Worshipfull and beloved in our Saviour Iesus Christ, the wor­thie Apostle having first general­ly and afterward by particular e­numeration, set forth the horrid pollutions of the Gentiles, where­with they were infected, at length he comes to an [...] of the accusation, shewing with what violence and wilfulnesse they committed these sinnes; removing from them all pretext and colour of ignorance and infirmitie: of ignorance, for knowing the justice of God, they committed these things: of infirmitie, for they did not onely doe them themselves, but they favoured them that did them. Where, for method sake and better apprehen­sion, I consider the two-fold gradation of the pollu­tions of the Gentiles; the first in respect of their own proper sins, the second in respect of the sins of others: the first in these words, They committed things worthy of death: the second in these words, that they not onely did such things, but they favoured those which did them. And first for their pollutions [Page 68] in respect of their owne proper sinnes: wherein I consider both the matter and the forme. The mat­ter set downe in generall, They committed things wor­thy of death: the forme, that they committed these things wilfully and willingly, against their know­ledge and their conscience; for they did commit them, knowing the justice of God, that they which did such things were worthy of death. And first for the matter, they committed things worthy of death. Wher­in I consider three things: first, the blindnesse of man in corrupted nature. Secondly, the patience of God in executing revenge upon the wicked. Third­ly, the equitie of God in punishing sinne.

First, the blindnesse of man in corrupted nature, from the pluralitie of the sinnes committed: for the Apostle saith not, they committed some thing wor­thy of death, but things worthie of death. Secondly the patience of God, that he forbears to throw them downe to death, though they commit things worthy of death. Thirdly, the equitie of God, that hee throwes down none to death but for things worthy of death. And first for the foremost, the blindnesse of man in corrupted nature, intimated from the plu­ralitie of the sinnes committed.

It is a grievous and a miserable estate to commit any thing worthie of death, that is, of eternall death, the due reward of sinne:Gen. 2.17. Rom. 6.23. for what is the force of e­ternall death? oh exceeding grievous. It doth not only sever a man from all joy, from all blisse and glorie, but loads him with all woe and miserie: in­wardly, with the sting and worme of conscience to torment him: outwardly, with burning fire for ever to afflict him, and yet never consume him; for, as S. [Page 69] Augustine speakes, the motion of the heaven ceasing, there shall be no passion materiall but spirituall.Aug. l. 21. de Civit. Dei. Ces­sante motu coeli nulla fiet passio materia­lis sed spiritua­lis. But man blinded with corrupted nature discernes not this, whence it comes to passe, that he doth not only cōmit some thing worthy of death, but things wor­thie of death, even manie foule and odious sinnes, thereby increasing the eternall wrath and judge­ment of God against him. For as the sinne, so shall be the punishment; manie sinnes, manie punish­ments. One sinne may bring thee to eternall con­demnation, but many sinnes will aggravate the judg­ment, and heape up an increase of wrath. We know what the Lord speakes by the Prophet Esay, Esa. 28.17. that hee will lay judgement to the rule: and Christ himselfe tells us, that as Babylon hath sinned,Rev. 18.7. so shee shall bee rewarded. But corrupted man, hee takes no know­ledge of this, therefore hee goes on, every houre in­creasing his judgement; for everie houre hee com­mits things worthy of death. Oh thinke you, if wic­ked Pharaoh had truly discerned that the multiply­ing of sinne had multiplyed the judgements of God against him,As we may see from Exod. 3. to 14. would hee then so often have opposed the expresse voyce of the Lord? Or thinke you that if pernicious Abab had truely understood, that his deepe heape of sinnes would have drawne a deepe heape of judgements against him,1. King. 21.25. would hee have committed so many things worthy of death? would he have sold himselfe to commit wickednesse? Oh by no meanes. Or can we thinke, that if that Epicure spoken of by our Saviour Christ, had truely discer­ned that his heape of impieties,Luke 16. his pampered fee­ding, his unhallowed drunken discourses, his cruell uncharitable affection, that would heare no plaint [Page 70] nor mourning of poor distressed Lazarus, that yet did crave but the crummes that fell from his Table: thinke we if hee had truely discerned that his foule heape of sinnes would have brought upon him such a heape of punishments, as to force him to cry out for one drop of water, such a drop as might hang but on the tip of a finger;Vers. 24. and that poore Lazarus should bring it, whom before he held so base, as not worthy of the crummes that fell from his table; and that to coole but the furie of his tongue onely: a small re­quest, only one dip of but the tip of a finger to coole only the raging heat of one small part? oh slender ease and if it had beene granted: but can we thinke, that if hee had truely understood that his so great heape of sinnes would have acquired so great a heape of iudgements, that ever he would have con­tracted them? oh void of question hee would not. Or shall wee thinke, that if the ungodly creatures of these times (that runne headlong the path of sinne and wickednesse) did cleerly see their miserable e­state, would they then commit so many things wor­thie of death, to the daily increase of their punish­ment? would they so violently reiect all exhortati­ons, all motions of the spirit, and so furiously heape up sinne upon sinne, adding not onely rebelli­on to their sinnes, but strength to their rebellions? oh void of question they would not. But alas, they are covered over with the darke veyle of sinne, and corrupted nature, so that they doe not truly discerne their miserable estates.

This was the condition of the Gentiles; for al­though they knew in the generall, that they which committed such things were worthy of death, yet [Page 71] in the particular application they failed: for in the soule of man two things are to bee considered, the [...], and the [...]: the [...] respects the understanding, which comprehends certaine prin­ciples of nature, as that murther, adulterie, and such like be sins, and worthy of punishment: the [...] respects the conscience, which makes the assumption or particular application after this manner: But we have committed such things; therefore we are wor­thy of punishment. Now observe wee, that in the [...] or generall apprehension of the understan­ding, the Gentiles discerned these things to be sinne, and worthy of death, but in the [...] or particu­lar application of the conscience, they greatly fai­led, namely that they were guiltie of these, and therefore that eternall death belonged unto them. From all which, cleerly appeares the veritie of my first observation, the blindnesse of man in corrup­ted nature, intimated from the pluralitie of the sins committed: for in this estate hee goes on in sinne, hee commits things, even many things worthy of death, to heape up judgement, and to aggravate his punishment. Oh what shall this then inforce unto us, but earnestly to labour for the grace of Gods spirit, to purge and drive out this corrupted nature? for were men once truly seasoned with the strength of heavenly grace, it would make them mourne and deplore their sinne and transgression;Psa. 6.7. as bles­sed David speakes of himselfe, Every night (saith he) did I make my bed to swim, and watered my couch with my teares: and no marvell;Seneca. for vulnera clau­sa plus cruciant, wounds being stopt they are the more grievous: but, saith Chrysostome, mournfull [Page 72] teares are (as it were) the spunges of sinnes to wipe them and wash them cleane away.Chrys. Lachri­mae sunt spon­gia peccatorū. Yea, grace, that worthy vertue, would make them see the odiousness of the intertaine of sinne, how displeasing it is to God, and burthensome to the soule: as wee may cleerely see in religious Ioseph, who being truly sea­soned with the graces of Gods spirit, would not be drawne to commit wickednesse by any perswasion, but in contempt of it breakes forth,Gen. 39.9. How should I commit this wickednes, and so sin against God? Oh ther­fore labor we earnestly for the graces of Gods spirit be infused into us, to drive away the darksome clouds of corrupted nature, and to make us see the odiousnesse of the entertaine of sinne, and the spe­ciall worth of grace and pietie; for the naturall man discerneth it not.1. Cor. 2.14. And because the word of God is the ordinary meanes to worke this upon our soules, for which cause the blessed Gospell of Christ is cal­led the ministration of the spirit,2. Cor. 3.8. Rom. 1.16. 1. Pet. 1.23. 2. Tim. 3.15. the power of God to salvation, an immortall seed, able to beget us a­new, and to make us wise unto salvation; oh there­fore frequent we it diligently, and heare we it with all reverent attention for the happie infusion of hea­venly grace:Pro. 13.13. for hee that despiseth this sacred truth shalbe destroyed,Pro. 28.9. he that turnes his eare away from it, his very prayer shall be abominable: it shall bee easier for Sodome and Gomorrah at the day of judgement than for that man;Mat. 10.15. Ier. 29.18.19. the Lord will make him a curse, an astonishment, a hissing & a reproach among all nations. And thus beloved in Christ Ie­sus wee see the first point, the blindnesse of man in corrupted nature, intimated from the multiplicitie of sinnes; for hee commits not onely some thing, [Page 73] but things, even many things worthy of death.

Come I now unto the second point, the patience of God in executing revenge upon the wicked, in­timated in this; that though they commit things worthy of death, yet hee forbeares, and doth not presently throwe them downe to death. The Gen­tiles committed things worthy of death, even ma­ny things worthy of death, eternall death; yet God with patience did forbeare, and did not presently execute upon them the strength of his justice, nor cast upon them his finall wrath,Rom. 6.23. when yet as the A­postle speakes, The wages of sinne is death, even of any sinne whatsoever. Behold then here the great­nesse of Gods patience: sinne is committed, yet God forbeares; nay sinnes, things worthy of death, many loathsome and odious sinnes, yet God for­beares to execute the (due) deserved stroke of his justice: that well might Chrysostome say,Chrysost. Deus quasi invitus compellitur, cum magno dolore pecca­tores condem­nare. Ezek. 33.11: God is (as it were against his will) with great sorrow compelled to condemne (stubborne-hearted) sinners, and to throwe them downe to eternall death: for, as him­selfe doth seriously protest, hee doth not desire the death of the wicked, but doth earnestly invite them, Turne you, turne you from your evill waies; for why will yee dye, oh yee house of Israell? Aug. Aversos benigne revo­cat, & cū feri­re potuit, prae­mia promittit. Oh saith Aug. he calls back the averse and froward (spirits) and when he might strike them (with the final stroke of his justice) he rather doth promise them rewards, to move them to revert & turne from their evill waies,God is patient toward man intensivè. extensivè, durativè. though they commit things worthy of death. Thus God is pati­ent, sparing man in sinne, sparing man the subject of sinne, long sparing him, though he hath commit­ted things worthy of death. How well therefore [Page 74] might this instruct us, to bee cautious, that wee no longer abuse the patience of our God, but now presently revert from our evill waies, and turne unto his blessed Majestie; for God himself tells us, My spi­rit (saith he) shall not alwaies strive with man. Gen. 6.3. When God would prescribe repentance to that spacious citie of Ninive,Ion. 3.4. he offords it but forty daies, Yet forty dayes, and Ninive shall be destroyed. And to his owne particular people, hee limits them onely a moneth, A moneth (saith he) shall devoure them with their por­tions. Hos. 5.7. Oh that then, wee would even now returne from our evill waies, and turne to this loving God abusing his patience no longer: for wee have his own word,Zach. 1.3. Turne unto me (saith the Lord of Hostes) and I will turne unto you. Oh if we turne to him with mourfull hearts, deploring our transgressions, how soone will hee turne to us, speaking peace to our soules and consciences?Psal. 51.17. for a contrite spirit is a sa­crifice unto God; yea, these Christ himselfe invites, Come unto mee all yee that are wearie and laden (you that growne under the burthen of your transgressi­ons) and I will refresh you, Mat. 11.28. I will speake peace to your soules, and comfort to your consciences. But if we will yet bee so pernicious as to despise the patience and long sufferance (of our God) by which he would lead us to repentance,Rom. 2.4. oh then remember wee what Salomon tells us,Eccle. 8.12, 13. that though a sinner doe evill an hundred times, and God prolong his daies, &c. yet it shall not bee well with the wicked, &c. God will not alwaies spare him;Aug. Tunc Deus i [...]ascitur quando non irascitur. Gen. 19.23, 24 for, as Austine speakes, then is God angry, when hee seemes not to bee angry. We may see, that when the Sunne did rise upon So­dome, and there was no expectation of judgement, [Page 75] then the Heavens were opened, then fire and brim­stone was poured out upon it, utterly to destroy it.Mat. 3.10. Oh take we knowledge therefore, that now the axe is laid unto the root of the tree, if we will yet bring forth no fruit, no true repentance for sinne, but wee will still abuse the patience of our God, and still commit things worthy of death, that it is just with him, to hew us downe, and cast us into the fire, even eternall fire, never to bee extinguished. And thus much for the second point, the patience of God in executing revenge upon the wicked, intimated in this, That though the Gentiles did commit things worthy of death, yet God did patiently forbeare, and did not presently throw them downe to death.

Come wee now unto the third point observed in the matter of this pollution, the equitie of God in punishing the wicked, exprest in this, that he throws down none to death, but for things worthy of death; they committed things worthy of death. Sinne is the cause of Gods wrath and mans miserie,Esay 59.2. Your iniquities (saith the Prophet Esay) have separated be­tween you and your God: your sinnes have hid his face from you.Lam. 3.39. Iude ver. 6.Wherefore (saith the Prophet Ieremie) is the living man afflicted? man suffereth for his sinnes. For sinne the Angells were throwne downe from Hea­ven, for sinne Adam was thrown out of Paradise,Gen. 3.24. Gen. 6.7. Gen. 19.24. Cassio. Tantum unusqulsqua repellitur & dividitur à Di­vinitate, quan­tum ejus pec­cata cumulan­tur. and a curse denounced against him and his posterity, for sinne the old world was drowned, and Sodome and Gomorrah burned: oh, saith Cassiodorus, so far is every one repelled and divided from the divine power, as his sinnes are heaped up: many sinnes makes a deepe separation; nay, if we consider the eternall decree of God, or as it is manifested in time, [Page 76] and this either negatively, or affirmatively, that is, as he denies saving grace unto some, or as hee wills to throw them down to endlesse miserie; sinne is the cause: for, for the foreseen sinnes of the wicked, the Lord decreed to forsake them, and to impose upon them everlasting horror. Therefore saith the Lord by the Prophet Ezechiell, That soule that sinneth, that soule shall dye: Ezech. 18. with which the Apostle Paul accords,Ephes. 5.6. For these things (saith hee) commeth the wrath of God upon the children of disobedience. Hence it is,Hos. 13.9. that the Lord concludes by the Prophet Hosea, Thy iniquitie hath destroyed thee, oh Israell. Further­more, hatred and wrath, as they are punishments, are not infflicted but for sinne.

But God hated Esau penally, and hee will shew his wrath in the destruction of the wicked, therfore for sinne.

Briefly, the doctrine is cleer, he delivers none to death, but for things worthy of death; for the wa­ges of sinne is death. Rom. 6.23. How fitly therfore might this in­struct us to remove all murmuring, and to loath and detest all sinne and wickednesse? First, to remove all murmuring and repining against God; for, is the hand of God upon thee? and doth he begin to ex­ecute his wrath? murmure not against him, but look into thine owne soule, and behold thy sinnes and thy transgressions: for they have caused that judg­ment:Ezech. 33.17. and remember that the way of the Lord is e­quall; for he delivers none to death, but for things worthy of death; but that thine owne way is une­quall, for thou hast wilfully heaped up sinnes a­gainst his Majestie, and therefore hast deserved wrath and judgement from the hand of the Lord. [Page 77] We may see, 1. Sam. 15. that God rejected Saul, 1. Sam. 15. but what was the cause? why his transgression and re­bellion: wherefore the Prophet tells him, that to o­bey is better than sacrifice, and to hearken is better than the fat of rammes; but that rebellion is as the sinne of witchcraft, and transgression is wicked­nesse and idolatrie. We may also see in the twenty fourth verse of this chapter, that the Lord delivers up the Gentiles unto their hearts lusts, &c. and unto vile affections; but what was the reason? why (as the coherence of the text doth plainely shew) their former grosse and odious sinnes was the cause of it; for these the Lord delivered them up unto a repro­bate condition. Oh then, if the justice of God seaze upon thee, murmure not against his Majestie, but ra­ther cry out against thy selfe, who by thy sinnes hast provoked the Lords wrath against thee; for hee is so equall that hee throwes none to death, but for things worthy of death. Secondly, this should in­struct us to loath and detest sinne and wickednesse: for as God is so equall that he throws none to death but for things worthy of death, so wee see hee is so just, that for things worthy of death he throws them downe to death. Oh then, why should any bee so bold to entertaine sinne and wickednesse?Esay 9.18. oh re­member wee that wickednesse burnes like fire, all wickednesse whatsoever,Ecclus. 7.8. inkindling and inflaming the wrath of God against us: therefore saith Sirach, Bind not two sinnes together,Eccles. 8.12, 13 for in one thou shalt not goe unpunished. For Salomon doth plainely tell us, that though a sinner doe evill a hundred times and God prolong his daies &c. yet it shall not bee well to the wicked; Psal. 92.7. but when the workers of wickednesse doe flou­rish, [Page 78] then they shall be destroyed for ever, Psal. 73.19. then shall they suddenly perish, &c. and come to a fearfull end.

Oh that the ungodly did cleerely see this, which draw iniquitie with cords of vanitie, and sinne as it were with cart-ropes,Esay 5.18. and as Salomon speakes, reioyce in doing evill,Prov. 2.14. and seeme to invite each other unto wickednesse, Come let us enjoy the pleasures that be present,Wisd. 2.6. &c. let us oppresse the poore that is righ­teous, let us not spare the widow, nor reverence the white haires of the aged that have lived many years,Ver. 10. let our strength be the law of unrighteousnesse, &c. let us defraude the righteous,Ver. 11. for hee is not for our profite, but is contrarie to our doings, he checketh us for offending against the Law,Ver. 12. and blameth us as transgressors of discipline. In a word, who seeme as David speakes,Psal. 36.1. to have no feare of God before their eyes, but seeme by their pernicious stratagems in sinne, to disdaine all piety and religion, and to de­clame against God and all his wayes, with those wicked ones in Iobs historie,Iob 21.14, 15. Depart from us, for wee desire not the knowledge of thy wayes: who is the Al­mighty that we should serve him? or what profit should we have if wee should pray unto him? Oh that the un­godly that are so bold and greedie to entertaine any sinne and wickednesse, oh that they did cleerely see the miserie that sinne brings upon them, that so they might loath and detest all sinne and wickednesse: Oh that this instruction might receive due impressi­on upon their soules: for we see it plain, that as God is so equall that hee throwes downe none to death but for things worthy of death, so the consequent a­rising from hence, tels us, that hee is so just, that for things worthy of death hee will throw men downe [Page 79] to death. And so much (beloved) for the matter of the pollution of the Gentiles, They committed things worthy of death.

Come I now unto the forme of their pollution, how they committed these things, namely, wilfully & willingly; for, knowing the justice of God, that is, a­gainst these sins, yet they committed them. Wherin I consider, first, how God may bee said to be just: se­condly, what is meant by justice in this place.

For the better opening whereof, consider we that a thing may be said to be just in a three-fold maner;We are justifi­ed by Christs righteousnesse, not subjective­ly but effective­ly, not materi­ally as inhe­rent within us, but relatively and by way of imputation, God in his mercie repu­ting it to every beleever, as his owne proper righteousnesse; wherfore when the Scriptures in any place expresse the Saints of God to be just or justified, the meaning is not that they have no sinne, but that it is not imputed: for the materiall or blot of sinne remaines in some measure in the best of Gods children during their whole life in this world, as the Scriptures plain­ly witnesse; onely it is taken away in respect of the formall thereof, that is, in respect of the guilt thereof and the vindictive punishment. by Grace, by voluntarie obedience, or by Nature. First by Grace; so the Saints and servants of God may be said to be iust, subiectively or inhesively, onely inchoatively, which is their sanctification; re­latively, imputatively, Christs righteousnesse tho­rough faith being reckoned and imputed as theirs, which is their iustification. Againe secondly, by voluntarie obedience one may be said to be iust; so was Adam iust in the state of innocencie; so is it most truely said of Christ, who by his voluntarie and per­fect obedience fulfilled the whole law of God. Thirdly, by nature one may be said to be iust, & that eyther as made so by the benefite of another, or else originally by himselfe and of his owne nature: in the first kinde, it may be truly spoken in like manner of the first Adam who was just by nature, as being made so by the benefit and bountie of his Creator: and most truely may it also be spoken of the second Adam Christ Iesus, who was conceived in the [Page 80] wombe of a virgin, without any spot of sinne by the vertuall operation of the holy Ghost. But now concerning God, hee is just in a farre different, and farre more excellent manner; for hee is not made just, but he is just originally of himselfe and by him­selfe in his essence and nature: therefore it is one­ly true of God, that hee is simpliciter justus, simplie just, which cannot be said of any other thing what­soever; for although it may bee said of the regene­rate, that by remission of sinnes and the imputation of Christs righteousnesse they are perfectly just, yet it is false and erroneous to say that they are simply just; nay, Christ himselfe although as hee is man he may be said to be just, naturally, habitually, and hypostatically, yet simply he cannot be said to be, because whatsoever justice he hath as he is man, hee hath it by participation from his divine nature. But God is so just, that hee is his owne justice; for justice is not in God, as an accident in the subject, or by way of composition, but of essentiall union; for all the proprieties of God are essentiall, he is es­sentially just, hee is essentially good, and therefore justice and goodnesse it selfe, and consequently it is true onely of God, that he is simply just. This our Saviour Christ doth plainely witnesse,Mat. 19.17. who tells us, There is none good but God, that is, simply and abso­lutely good, as of himselfe and by himselfe, nay, if we speake properly and strictly, none can bee said to be so much as perfectly good,Quod tale est ex participati­one imperfectè tale est. or perfectly just, or perfectly holy, neither Angells, nor men; for it is a cleere rule, that that which is such as it is by parti­cipation, is imperfectly such; as the water, or iron, made hoat by the fire is imperfectly hoat, as having [Page 81] their heat not naturally, but accidentally and by participation. And thus we see how God may bee said to bee just, namely, simply and absolutely, in a farre more excellent manner than any other thing whatsoever, as being originally and essentially just.

But come wee now to consider what is meant by justice in this place: for although properly there be but one justice in God, as there is but one essence, yet in regard of the divers respects or divers per­sons which God in a certaine kinde may bee said to beare, his justice also may bee said to bee divers. As he is a most free Lord doing whatsoever he pleaseth,In regard of divers respects God may be said to be just in a fourefold manner: Vt liber Do­minus, Vt Deus om­nium, Vt Deus & Pater electorū. Vt omnium Iudex. As a free Lord, as the God of all, as the God and Father of the elect, as the Iudge of all. his will is his justice; as he is the Creator, Conser­ver and Governour of all things, his goodnesse is his iustice; as hee is a speciall Favourer of the elect, his mercie and his truth in his promises, is his iustice; as he is the Iudge of all, giving to every one accor­ding to his workes, his due punishment of the no­cent, and absolving of the innocent, is his iustice, which is the iustice which is meant in this place; and is called the distributive or iudiciarie iustice of God, because by it he gives unto every one accor­ding to his workes. Now observe we, this distribu­tive or iudiciarie iustice of God the heathen knew: and that in a threefold kinde; by the light of nature, by the testimony of their owne consciences, and by the examples of Gods iustice in the world. First, by the light of nature, they knew many divine things; as that their was an eternall power; for they conclu­ded,Euripides [...] (nuncupavit). that this glorious frame of the world had some excellent builder. They had also some knowledge of the providence of God, that it is hee that dispo­seth [Page 82] and worketh all things:Anaxag. [...], It is God that disposeth and worketh all things. To which purpose also speakes Orpheus, Sopho­cles, Pythagonas with divers o­thers. Phocylides. [...], the soule is im­mortall, never waxing old, li­veth ever. The Chaldae­an precept: [...]. Phocylid. [...]. Hierocles. [...] &c. Plat. in Gorgia. & Virg. Aeneid. 6. And D [...]aco a Heathen man so farre discer­ned this judiciarie justice, that he appointed death for all sinnes, the light of Nature teaching him that sinne deserved death. Rom. 2.15. they also understood the immortalitie of the soule, as, besides divers o­thers, Phocylides doth plainely witnesse: The soule (saith he) is immortall, never waxing old, but living ever. They had some knowledge of a place of ioy and comfort provided for it, as the Chaldean pre­cept doth witnesse; Seeke Paradise the most splen­dant region of the soule: they had some tast of that great point, the resurrection of the body, as the former Author Phocylides doth manifestly testifie, We hope (saith he) shortly to returne from the earth to the light, that is, an eternall and a heavenly light. And concerning this distributive or iudiciarie iustice (the subiect of this discourse) by the light of nature they also plainely understood it, as amongst others Hierocles doth testifie, who shewing a reason why the ungodly would not have their soules to bee im­mortall, speakes after this manner, A wicked man (saith he) would not have his soule to be immortall, lest hee should come to the iudge (that is the eternall iudge) there to bee tormented with punishments. Yea, hence it was, that Plato, a heathen man, did ap­point Elisian fieldes unto them of upright conversa­tion, and an [...], or place of torment for the wick­ed, the very light of nature teaching him this distri­butive iustice of God. Wherefore we see first of all that the heathen knew this iustice of God by the light of nature.

Secondly, they knew it by the testimony of their owne consciences; for, as the Apostle speakes, their conscience did beare them witnesse, either accusing [Page 83] them, or excusing them:And Hercules after he had slaine his wife and children, became so perplexed in conscience, that in the hor­ror of it he concluded, Ne­mo pollutojque­at animo mederi none of a pol­luted consci­ence can be cured. And Aristotle was able to say of the wicked in the 9. of his Ethicks [...]. Zeph. 3.5. therefore Alexander a hea­then man having slaine his deare friend Clitus, be­came grievously troubled in his conscience, his ve­ry conscience accusing him for that barbarous and savage cruelty.

Thirdly, they knew this distributive or iudiciarie iustice of God by the examples of Gods iustice; for that hath beene true and shall bee true for ever which the Lord sets down by the Prophet Zephany, Every morning doth hee bring his iudgements to light, and faileth not. Therefore when Tull. Hostilius was slaine by lightning from heaven, and his house bur­ned, the Gentiles understood this to bee the iustice of, God against him for his irreligious exorcismes.

So that wee see it cleere, the Gentiles did know this iudiciarie iustice of God, yet wilfully against their owne knowledge and conscience, they com­mitted things worthy of death. A grievous wicked­nesse; for if every sinne deserve death, even sinnes of infirmitie and ignorance, as the Prophet David doth witnesse, and therefore doth cry out unto God,Psal. 19.12. Oh clense me from my secret sinnes: how much more sinnes of wilfulnesse committed against the full swinge of knowledge and conscience,1. Ioh. 3.8. as were the sinnes of these Gentiles? for knowing the iustice of God, they committed them: therefore saith the Apostle,Rom. 1.18. They detayned the truth in unrighteous­nesse; they knew it, but they wilfully reiected it. Now, saith our Saviour,Luke 12.47. Hee that knowes his Masters will, and doth it not, shall bee beaten with many stripes. And wee may see that the Prophet Samuel calls the sinne committed against knowledge and conscience,1. Sam. 15.23. a rebellion, and compares it to those great sinnes, [Page 84] witchcraft and idolatrie; and Saul being guilty of this, the Lord reiects him for ever. What should this then impresse within us (beloved in Christ Ie­sus)? oh how well might it serve to instruct us to be cautious, how we entertaine, or live in any sinne against our knowledge and our conscience? First, to be cautious how wee entertaine any sinne, against our conscience;1. Iohn 3.20. for if, as Saint Iohn speakes, our conscience condemne us, God is greater than our conscience, and knoweth all things. If therefore wee commit those things that our owne knowledge and our conscience is able to condemne us, and pro­nounce iudgement against us for it, how much more then shall the Lord condemne us and iudge us for these sinnes, to whom they are farre better knowne than to our owne consciences? Besides, if our conscience bee able now to accuse us for these sinnes, how much more shall it bee able to doe it at the finall iudgement,Rev. 20.12. when the bookes shall bee o­pened, even the booke of conscience, and by the vigour of the divine power shall bee made able to call to remembrance all the thoughts, words and actions whatsoever,Rom. 2.15. had, spoken, or done by us, and to accuse us, or excuse us for them, according as they have been agreeable, or dissenting from the Law of God? how much more then shall our con­sciences bee able to accuse us for all our sinister pas­sages, when they shall be thus opened, and as it were quickned and awaked by the mighty power of God? for oftentimes in this life, through the long habite and continuance in sinne, the conscience becomes as it were dead, and the dictamen, or voyce thereof strangely quailed: but at length the Lord shall quic­ken [Page] it, even the conscience of the most wicked: as he did somtimes Cains, which made him cry out,Gen. 4.13. My sin is greater than can be forgiven: or as he did somtimes Iudases, which did so torment him, that it made him bring backe his base corrupted hyer, and to throw it downe at the feet of the Priests and Elders,Matt. 27. openly confessing, I have sinned, betraying the innocent blood, and, as weary of his life, desperately deprived him­selfe of all vitall power. Oh therefore be we cauti­ous how we entertaine sinne against our knowledge and our conscience.

Secondly, be we cautious how we live in any sinne against our knowledge and our conscience; for this is a dangerous estate: for saving Faith receives no impression where the conscience is wounded with plenall raigning sinnes, committed against our knowledge and our conscience. Therefore the A­postle ioynes these two together,1. Tim. 1.19. Faith and a good conscience, that is, a conscience purged and purified from raigning sinnes; for these doe vastare conscien­tiam, they wast and destroy the conscience: therfore to these there is no comfort, no peace with God, no peace in conscience: for there is no peace,Esay 48.2 [...]. saith the Lord, unto the wicked. In these that thus live in sin, committed with full consent of will against their knowledge and their conscience, there is no pietie nor religion, there is no true feare of God, nor obe­dience unto his sacred Word.Psal. 36.1. Oh that wee would therefore be cautious how wee live in any sinne a­gainst our conscience: for if the Gentiles (as the A­postle shewes us) had no pretext to excuse their sins, whose chiefest Schoolemaster to shew them Gods iustice against their sinnes, was yet but the light of [Page] Nature, if these were voyde of excuse, oh then what shal we say to our selves? If we live in sinnes against our knowledge & our conscience, even those grosse sinnes which wee see daily familiarly entertained, drunkennesse, adulterie, deceit, oppression, envie, malice, and that hell-bred sinne of usurie; how inex­cusable shall we be to live in these sinnes, who have not only the light of Nature,Rom. 6.23. but the cleere and ma­nifest word of God, to shew us the iustice of God a­gainst these sinnes, nay the excellent and precious gospell of Christ,Marke 1.15. promising to the repentant that forsake their sinnes and beleeve this sacred truth,Ioh. 3.16, 17, 18. e­ternall felicitie and happinesse? oh then how voyde of pretext shall we be, yea, how greatly shall this ag­gravate iudgement against us, to live in sinnes against our knowledge and our conscience, to whom Gods iustice is so cleerly manifested,Heb. 2.2, 3. to whom so great meanes is afforded to reclaime us and recall us? Oh know we, if we against our knowledge and conscience will thus still continue our violence in sinne, notwithstanding this great meanes afforded us, it shall bee easier for these Gentiles at the day of iudgement than for us. And thus much (beloved) for my first generall part, the pollution of the Gen­tiles, in respect of their owne proper sinnes.

Come I now unto the second observed generall, the pollution of the Gentiles in respect of the sinnes of others: which the Apostle sets downe as a deep aggravation of their wickednesse, and is thus in­forced to us, in that they not onely committed things worthy of death themselves, but favoured them that did the same.

It was a grievous wickednesse for them themselves [Page 87] to commit things worthy of death by their owne proper sinnes, but to favour and patronize the same in others, was most intolerable, and declared them to be even of an incurable nature. [...]. The word used here by the Apostle doth not signifie merely an as­sent, but an approbation or patronizing, or (as some reade) an applauding of others in their wickednesse, which was a thing common amongst many of the heathen:So [...]iscator. for they mainetained and defended pub­likely those things which by the light of nature they knew to be sinnes, and to deserve death: as Fornica­tion, Idolatrie, yea, Murther it selfe; as amongst di­vers others we may see in Anaxarchus, Aristander and Calisthenes, who when Alexander had slaine his friend Clitus, they became patrons of that horrible wickednesse. For, the first (an Epicure) perswaded all things was lawfull for Kings; the second (a Sto­ick) referred it wholly to fate and destinie; the third used morall and civill perswasions onely: but none of them laid open unto him the greatnesse and foul­nesse of his sinne, but did sooth him and defend him in that his horrid wickednesse. Briefly, for the fur­ther manifesting and opening this great and odious guilt, consider we how many waies we may become partakers of the sinnes of others; which wee may reduce unto twelve particulars.1. Iubendo. First therefore un­derstand wee that iubendo, by bidding and comman­ding a wickednesse to be done, we become to parti­cipate of that wickednesse. So Saul became guilty of the murther of innocent Abimelech and his asso­ciats,1. Sam. 22.18. because hee did command this wickednesse to be done.Dan. 3. So Nebuchadnezzer became guilty of the peoples Idolatrie, in falling down and worshipping [Page 88] the golden Image, because he commanded it to be done.Mat. 1. So wicked Herod became guiltie of that great slaughter of infants done in Bethlehem, and in the Coasts round about, because hee commanded that bloody stratagem to be acted. So also that Herod spoken of Mar. 6.Marke 6. became guilty of the death of that bright shining light Iohn the Baptist, because he com­manded it to bee done. Thus first iubendo, by com­manding a wickednesse to be done, we become guil­tie of the sinne of others.

2. Obediendo.Secondly, obediendo, by obeying such unlawfull commands, wee become to participate of the sinnes of others.Dan. 3. This Shadrach, Meshach and Abednego knew right well, and therefore no violent threats nor terrors could draw them to yeeld to an unlaw­full command. This the worthy Apostles knew most cleerly; wherefore when the Priests and El­ders commanded them that they should teach no more in the name Iesus,Acts 4.18, 20. they plainly answer, We can­not but speake the things which wee have seene and heard. This was the fault of treacherous Doeg, by which he became to participate of the wickednes of Saul: for although Saul cōmanded his footmen that stood by him to slay Abimelech & his associates, not a hand was stirred nor foot moved to that bloudy a­ction;1. Sam. 22.17, 18. but assoon as he spake to Doeg, he became pre­sently a readie instrument to execute his cruell & un­lawfull cōmand. This also was the fault of Ioab: for David writing to him that Vriah should be put in the forefront of the battell,2. Sam. 11.15, 16. and that there should be a reculing backe from him that he might be smitten and dye; presently hee consents unto this unlawfull command, sinisterly to betray the life of an innocent [Page 89] man, and so became to participate of that bloody sinne.2. Sam. [...]4. So also when David commanded him to num­ber the people, though hee misliked it, and his con­science told him it was an evill, yet he desisted not, but became the instrument of this sinne. This was also the fault of those corrupt Iudges, 1. Kings 21.1. King. 21. for pernicious Iezabel writing a letter to them in Ahabs name, that they should get two wicked men to sweare against poore Naboth, that they had heard him blaspheme God and the King, and so to stone him to death, they performed it with all expedition, and so became guilty of that crying sinne, the shed­ding of the innocent blood of poore Naboth: oh how much better had it beene for them, to have un­dergone the frowne of Iezabel, and the anger of Ahab, than thus to have enthralled their soules with the guilt of a grievous crying sinne? And thus we see obediendo, by obeying the unlawfull commands of others, wee become guilty of sinne and wicked­nesse.

Thirdly, consulendo, by giving advice and coun­sell unto sinister and ungodly passages, wee become guilty of the sinnes of others.2. Sam. 15. So Achitophel was guilty of the conspiracie of Absolom against his Fa­ther David, 2. Sam. 16.21. 2. Sam. 17.1. Ver. 14. because hee did advise and counsell him therein. So in like manner the youngsters of Reho­boam were guilty of his violent answer to the peo­ple of Israell,1. King. 12. and consequently of the rending of the ten Tribes from the two, because they did ad­vise and counsell him to that virulent replie. So also pernicious Herodias became guiltie of the death of Iohn the Baptist, Marke 6. because she did counsell and advise her daughter to make that the subiect of her request. [Page 90] And so wee may see in the twenty third of Ieremie those false Prophets were guilty of the sinnes and errors of the people,Ier. 23.26, 27. because they did advise them to false and evill things, the deceits of their owne heart. Thus consulendo, by advising and counselling unto evill, we become culpable of that evill.

Fourthly, adiuvando, by giving any helpe or as­sistance unto evill wee become guilty of the evill, whether it bee personally,1. King. 22. verbally, or manually. First personally; so was Iehosophat guilty of the sin of the Idolatrous King of Israell, because he did perso­nally assist & aid him in his rash & violent enterprise. Againe, verbally we become guilty of this sin, when wee yeeld any assisting speeches to exasperate or set forward an evill. So were the Edomites guilty of the crueltie of the Babylonians against Ierusalem,Psal. 137.7. because, to exasperate and set forward the mischiefe, they cryed out, Downe with it, downe with it, even to the ground. So in like manner were the Israelites guil­ty of the abomination of Baal, Iudg. 6.29, 30. whilst they used strong assistant speeches for him; who hath done this thing? who hath thus dishonoured Baal, as to break downe his Altar? and when they finde it was Gide­on the sonne of Ioash, Ver. 31. they cry out, Bring out thy sonne that hee may dye, that Ioash was faine to say, Will yee plead the cause of Baal? will you use assi­stant speeches for him, and so participate of that wickednesse? Thus verbally, using assisting speeches for sinne and wickednesse, we may become guilty of that sinne.

Againe, manually wee become guilty of the sins of others; and that three manner of waies: by im­position, scription, and subscription. First by impo­sition, [Page 91] that is, of hands: so men of spiritual ranke, that have power to ordain others, become guilty of their sinnes, when they promote unworthy persons unto that sacred function: therefore that worthy Apo­stle Saint Paul gives this as a serious charge to Timo­thy, Lay hands (saith hee) on no man rashly; 1. Tim. 5.22. bee not partaker of other mens sinnes: keepe thy selfe pure. Againe, by scription or writing we become to par­ticipate of the sinnes of others;2. Sam. 11. 1. King. 21. Neh. 6.6. and that not onely when we write for an evill, as David to Ioab, Iezabel to the corrupt Iudges, Sanballat to Nehemiah, but when we write any thing that may give assistance to an evill. So Rabshakeh was guilty of blasphemie, and the heape of his Masters evills, whilst in the writing to Hezekiah to daunt him, he prefers him before the God of Heaven and Earth, and makes his Master (the King of Assiria) his successe over Idoll gods, and Idolatrous nations, an argument that even Ie­hova, the Lord of Hosts should not be able to stand before him. Thus manually by scription or writing we may make the sinnes of others to become ours.

Thirdly, by subscription we come to participate of the sinnes of others, when we subscribe and set our hands to that which is erroneous or evill. The example of this in the scriptures is somewhat rare, though the practice of it bee very frequent in these our times; for there is almost no person so evill, nor evill so great, but we are apt to subscribe and testifie therein, and to use any assistance to countenance, extenuate, or colour it. But the times, it seemes, not being antiently so evill, no marvell if the scrip­tures bee something silent herein, onely some sym­pathy hereof wee may see in the sixt of Daniel; Dan. 6.7, 8, 9. for [Page 92] when the Governours of Darius had conspired a mischiefe to intrap Daniel, and had drawne a decree to that purpose, that no petition should bee asked of any, saving of Darius, and that by the space of thirty daies, and who so should attempt the contrary, to bee throwne into a den of Lions: when this decree was brought to Darius, hee confirmed it, that is, by subscription and sealing of it, and so became guilty of their sinne. And thus adiuvando, by giving any helpe or assistance unto evill, whether it bee perso­nally, verbally, or manually, we become guilty of that evill.

Actual consent is when we en­tertaine perso­nall societie with the wic­ked in their evils. Psal. 50.18. 2. Ioh. v. 10.Fiftly, consentiendo, by consent we come to make the sinnes of others to become ours; and that in a threefold kinde; actually, verbally, and silentially. Of the first, the Prophet David speakes, describing the nature of a wicked man, When thou seest a theefe thou consentest with him, and art partaker with the a­dulterers. Of the second, Saint Iohn speakes, who tells us, that if any deliver erroneous things, not bringing the doctrine of Christ, we are not to bid them so much as God speed; for by that consent, he tells us, wee become partaker of (their) evill deedes. Thirdly, silentially wee become guilty of this sinne: for there is consensus silentii, a consent of silence; as when we see sinne and say nothing of it, which is contrary to Gods iniunction,Lev. 19.17. Thou shalt plainely rebuke thy neighbour, and not suffer him to sin; and contrary to the Apostle,1. Tim. 5.20. Those (saith he) that sin rebuke openly, that the rest may feare: and it is a cleer rule, that as malum consilium inducit in peccatum, so malum silentium relinquit in peccato, as evill counsell leades (a man) into sinne, so evill silence leaves (a [Page 93] man) in sin. Therfore what the holy Ghost speakes concerning the wicked man,Psal. [...]0.21. I will reprove thee, and will set thy sinnes in order before thee. is fit to be observed by all, a due respect being had to time, to place and person. And thus by consenting to the sinnes of o­thers, whether it bee actually, verbally, or silenti­ally, we become guilty of the sinnes of others.

Sixtly, indulgendo, by indulging and flattering o­thers in sinne we become culpable of their sinne: so the wicked are said to blesse the covetous, that is, to indulge and flatter them in their evill. A dange­rous course; for, as Austine speakes,Aug. in Ps. Adulantium linguae alli­gant animas in peccatis. Ezech 13.22. Indulgence is so great an e­vill, that Antist­henes was wont to say, [...], It is better to fall among rave­ning Crowes, than among flatterers. the tongues of flatterers doe binde the soules of men in sinne. This was that for which the Lord did cry out against the Prophets of Ierusalem, witnessing that they did strengthen the hands of the wicked (so indulging and flattering them in their sinnes, that none could returne from their wickednesse) for which the Lord doth testifie against them, that they were to him as Sodom, and as the inhabitants of Gomorrah: for to them that did despise him, they proclaimed, they should have peace; and to them that walked after the stubbornnesse of their owne hearts, they concluded, no evill should come unto them; so flattering them in their evills, that they did binde up their soules in sinne. A sinne so familiar in these times, that there is scarce anie wickednesse so great, or errour so odious, but it findes some Parasite or other to flatter and in­dulge it: but he, saith Salomon, Prov. 24.24. that saith to the wic­ked, Thou art righteous enough (thereby flattering him and strengthning him in his sinne) him the peo­ple will curse; yea,Ezach. 13.18. against such as these the Lord himselfe doth denounce a woe, plainly testifying he will execute upon them the fiercenesse of his wrath. [Page 94] And thus we also see that by indulging and flatte­ring others in sinne, wee become partakers of their sinne.

Seventhly, recipiendo, by receiving into our houses and societies wicked and ungodly persons, we come to participate of their evils. This was Sauls fault, who entertained wicked Agag into his Court,1. Sam. 15. whom the Lord had accursed.Exod. 17.14. This was the fault of the Is­raelites, who received into their societie irreligious and prophane women,Iudg. 2.3. who became as thornes in their sides, to infect them with their evills, and to ex­asperate the wrath of the Lord against them. This also was Salomons defect,1. King. 11.1, 2 9. who by his entertaine of Egyptian women, and divers others of Heathenish and Idolatrous condition, became culpable of their evils, to the deepe tainture of his soule with sinne, and the no small provocation of the wrath of God against him. Be we therefore warie how we receive into our houses or societies known wicked and irre­ligious persons. This was Davids wisedome, wor­thie of imitation,Psal. 101.6. Mine eyes (saith hee) shall be unto the faithfull of the land, that they may dwell with me: he that walketh in a perfect way shall be with me. And thus recipiendo, by receiving into our houses and so­cieties wicked and ungodly persons, wee become culpable of their evils.

Eighthly, possidendo, by possessing evill gotten goods we become guiltie of the sinnes of others: so the children may be said to be guiltie of their fathers sinnes, whilst they possesse the goods and revennues which they have gotten by oppression, by usurie, by fraude and deceit, or any other unlawfull meanes. So Ahaziah might be said to be guiltie of the sinne [Page 95] of his father Ahab, in possessing that which hee got wickedly and by the effussion of innocent bloud. Yea, this is an evill which God doth often scourge with a strict hand of justice; for we may many times behold the children to wast and consume dissolute­ly, what their fathers did raven and gripe together wickedly:De male quae­sitis, non gau­det tertius hae­res. The goods which were ill gotten by the Syre, are seldome seene to last to the third heyre. Ier. 22.19. Ver. 24.25. Iob 20.26. and it is seldome seene that evill gotten goods do continue unto the third generation. Hence it was that Iehoiakim having enlarged himselfe by wicked and unlawfull meanes, the Lord did not on­ly denounce that he should be buried as an Asse is buried, but did also testifie, that though his sonne Coniah were as the signet of his right hand, yet hee would pluck him thence, and would give him into the hands of them that should seeke his life, &c. This is that which Zophar speaketh in Iobs History of them that got their wealth wickedly and unconsci­onably, growing great by the ruines of other men,Ver. 27. that though they and theirs may flourish for a time,Ver. 28. yet (saith he) the fire that is not blown shall devoure them, and that which remaineth in their tabernacle shall bee destroyed; the Heaven shall declare their wickednesse, and the earth shall rise up against them, the increase of their house shall goe away, it shall flow away in the day of Gods wrath;Iob 27.1 [...]. for his house (that is, his state, his wealth, his pompe, his glory) is as the building of a moth, that is, not only by the hurt and ruine of others, but also fraile and fickle, (as a watchman makes his lodge) for a small season; it shall never remaine long to his posterity: for as the Prophet Habakuk speakes,Hab. 2.11. there is as it were a loud clamor betweene the walles, and in the buil­dings of the wicked, the stones, as it were, crying [Page 96] out, Wee were laid here by oppression and usury; and the timber as it were answering it, We were fra­med and erected by bribes and corrupt rewardes, by fraud,Prov. 20.25. deceit and falshood, by sacriledge and devou­ring of holy things. So that David might well say, A small thing that the righteous hath, that is, gotten lawfully and with a good conscience,Psal. 37.16. is better than great riches to the wicked and mighty, that is, gotten sinfully and corruptly. And thus wee see, that possi­dendo, by possessing evill gotten goods and reven­nues, we become guilty of the sinne of others.

Ninthly, caelando, by keeping close and concea­ling the sinnes of others wee become culpable of their sins.Gen. 34.13. So Symeon and Levi were mutually guilty of each others bloody intention against the Shiche­mites. So Dalilah and the Philistims became mutu­ally culpable of each others wicked practice against Sampson. Iudg. 16.5. Acts 5.2. So also Ananias and Saphira became tain­ted with each others hypocrisie. So Iudas and the Iewes became in like manner guilty of each others conspiracie against that innocent Lambe Christ Ie­sus:Mat 26.15. for these (even all of them) concealed and kept close their wicked practice. Briefly, many are the particulars unto which this sinne might bee bran­ched, but to avoid prolixitie, and to sort it according to the time, it may most fitly reflect upon Iurors, to whom it belongs, by the obligement of their oath, to informe against the sinne and wickednesse of o­thers, their drunkennesse, their adulteries, their blaspheming of Gods sacred name, their contempt of his holy ordinances, sinnes open, and notorious­ly famous, usuall and frequent; for these therefore to conceale and bury in silence (without any due in­formation) [Page 97] these foule and odious sinnnes they draw the guilt of them upon their owne soules and consciences, and that in a high and a speciall maner: for by this meanes they strengthen the handes of the wicked, and keepe them back from repentance,Ezech. 13.22. and the turning from sin. For by informing against sinne, it comes to be punished, and punishment is an excellent meanes to incite and stir up deplorement and penitencie for sinne.2. King. 21.16. When will wicked Manas­ses that made Hierusalem to flow with blood, when will hee bee brought to see his sinne, and to deplore his wickednesse? alas, never untill he be in captivi­tie, untill hee bee clogged with fetters,2. Chro. 33.11. and bound with chaines, oh then hee will see his sinne, and ac­knowledge his wickednesse,Vers. 12 then hee will humble himselfe, and intreat mercy and favour at the hands of the Lord. Yea, by the strength of punishment, hard hearted Pharaoh himselfe will bee brought to confesse that the Lord is righteous,Exod. 3.27. but hee and his people are wicked.Yea some are [...], in­domitable, such whose e­vils are hardly suppressed, though there be asperitie of punishment. And we may cleerly see by day­ly experience some to be so impudent in sinne, that by impunitie they become animated, and are onely by due punishment restrayned. Therefore Solon and Democritus were wont to say, there were two di­vine lightes, Rewards and Punishments, the one to animate vertue, and the other to restrayne wicked­nesse. And here wee may behold the strange abuse of things [...] a man be diligent to recourse to heare the word ther [...] [...]od for the benefit and comfort of his soule, a [...] eye is soone set vpon him: Let him be religious without faction, and hee shall hardly finde favour of any side; But let him be a Libertine, let him spend the time in Ebrietie and Drunkennesse, or [Page 98] in other grosse and loathsome sinnes, let him have some fanaticall intoxication,1. Cor. 5.6. some corrupt leaven that is apt to sower a whole lumpe, and this is past by in silence,Iohn 15.19. for the world loves his owne. Oh grievous impietie! for what is this, but to spare the ravening Crowes (that are apt to prey upon every carrion) and to vex the innocent Doves?Dare veniam Corvis, & vex­ [...]re Columbas. As therefore you regard the conversion of others, as you tender your owne salvation, as you would be free from contra­cting upon your soules the heavie burthen of other mens loathsome sins, so be you cautious duly to in­forme against their impieties, that God may be ho­noured, sinne may bee suppressed, and your consci­ences may be discharged. And thus we see caelando, by concealing and keeping close the sinnes of o­thers, we become partakers of them, and draw their guilt upon our soules.

Tenthly, irritando, by stirring up and provoking others unto evill, we become culpable of that evill. So Balaack became guilty of Balaams wicked action in comming to curse the people of God,Numb. 22.15, &c. because he did stir him up, and provoke him unto that mischiefe. So that woman in Salomon, Prov. 7.18. besides her owne per­sonall wickednesse, became culpable of the sinne of that yongue man, because shee did incite him, and stirre him up to commit adulterie with her. So the adversaries of Iudah and Beniamin, Ezra 4.1, 5. became guilty of the hindering of the building [...] the Tem­ple of Hierusalem, because they stirre [...] and pro­voked the Kings of Persia thereunto.Cyrus and Ar­taxerxes. [...] in like manner the Luxurious Libertines of this time, be­come culpable of the sinnes of others, whilst they provoke them, and stir them up to foule and odious [Page 99] sinnes, proclaiming with those wicked ones in Salo­mon, Come, cast in your lot with us,Prov. 1. Wisd. 2.6. let us possesse the pleasures that be present: taking it for a speciall glory to lade them with ebrietie and drunkennesse, and to insnare their soules with wickednesse; entring into no small rage, if any shall refuse to runne with them to the same odious excesse,1. Pet. 4.4. One beaten to death for re­fusing and di­stasting excesse in drinking, & by using some interceptive speech in their obscene passa­ges. 1. Sam. 2.31. as wee have even lately experience: which crying sinne, were wor­thy to receive exemplary punishment, to the terror of others. And thus wee see, irritando, by stirring and provoking others unto evill, we become culpa­ble of that evill.

Eleventhly, connivendo, by connivencie and winking at the sinnes of others, wee make them to become ours. This was the fault of old Eli; for by his connivencie and winking at the sinnes of his children,1. Sam. 3.14. he became to participate of their wicked­nesse: for which, the Lord did witnesse, that hee would cut off his arme, and the arme of his Fathers house, that there should not an old man be left in it, and that this wickednesse should not be purged with sacrifice or offering.1. Cor. 5 6. This was that which the Apo­stle did so sharply reprove in the Corinthians, con­cerning the incestuous person, because they did wink at his evill, and not rather abandon his socie­tie; for knew ye not (saith he) that a little leaven doth leven the whole lumpe? This therefore is a great wic­kednesse in any, and makes them partakers of the sinnes of others; for it is a rule in generall, that qui tolerat aliena peccata, cum tollere possit, sua facit, hee (that by connivencie) suffers the sinnes of others, when (by due reproofe) hee may take them away, makes them his owne: but yet it is most intolerable [Page 100] in those of publike place, bee they of Ecclesiastick or of Civill condition.Esay 58.1 For, concerning the first, it is Gods owne iniunction that they must cry aloud, and must not spare, but must lift up their voyces like trumpets to tell the people of their sinnes (even) the house of Iacob of their transgressions: the contra­ry whereof is deepely distastfull, as God himselfe doth witnesse; Oh Israell (saith hee) thy Propbets are like the foxes in the wast places, Ezech. 13.4, 5. they rise not up in the Gaps, they make not up the hedge for the house of Israell to stand in the battell in the day of the Lord. And wee may see in the second of the Revelation, that the Lord rebukes the Angell, that is, the Pastor of the Church of Pergamus,Rev. 2 15, 20. because by his connivencie he suffered the pernicious doctrine of the Nicholai­tans to bee spred abroad, to the dishonour of God, and the preiudice of his people. So in like manner hee reproves the Angell of the Church of Thiatira,Bern. Mihi non licet tacere cui ex officio in­cumbit pec­cantes arguere. Ezech. 33. Isidor. de summo bono, cap. 36. Si cos [...]ut ig­norantes non rudiant, aut peccantes non arguant. Chrysost. super matth. in opere. impers. hom. 31. Sacerdos est populo, sicut radix in arbore & sicut stoma­chus in corpo­re, &c. because hee permitted Iezabel, that seeming Prophe­tesse, to seduce the people from the true service of God unto odious Idolatrie. Oh, saith Bernard, it is not lawfull for me to hold my peace, to whom it be­longs of dutie to reprove those that sinne; the neg­lect whereof, God himself hath bound with no lesse penalty, than life for life, than soule for soule: ther­fore well might Isidore conclude, that to these of this ranck there remaines extreame miserie, if either they instruct not the ignorant, or reprove not them that sinne. For as Chrysostome speakes, These are to the people, as the roote to the tree, as the stomack to the body; if therefore there bee a defect in the Roote, if it communicate not due iuice and vigour, the Tree must needs pine away and wither, if the [Page 101] Stomack be full of crude and raw humours, the Bo­dy must needs be grievously distempered. Thus we see these of Ecclesiastick condition, by connivency, become guilty of the sinnes of others.

Secondly, those of publique ranke in respect of civill and politicall government, by connivencie do make the sinnes of others to become theirs: for these have speciall power to suppresse evill, as those to whom the sword of justice is committed, as those which are the ministers of God to take vengeance on them that doe evill; therefore connivencie in these,Rom. 13.4. Or Deacon of God. [...]. oh tis the verie nurse of evill, and tends to the ruine of Church and Common-wealth. What speciall care ought these therefore to have, that neyther by neglect, oppression or partialitie they taint them­selves with anie iniustice? Not by neglect, this was the fault of Demetrius the King of Macedon, who neglecting the complaints of the people, did alienate and withdraw their affections, to the preiudice of himselfe, and the damage of his whole countrey: whereas, saith Ambrose, Ambr. de Abra­hae, c 6. & l. 5. in Lucam. Vir justus magnus murus patriae illius nos fides servat, justitia ab excidio de­fendit. Amb. sup. Psal. Iudicet ille, qui ad pronuncian­dum nullo odio, nulla of­fensione, nulla levitate duca­tur. a iust man is a speciall wall to his Countrey, whose fidelitie keepes it, whose iustice defends it from destruction. Againe, not by oppres­sion or partialitie; for, as Gregory speakes, a Magi­strate, as hee is a Magistrate, ought neither to have amicum nor inimicum, nor friend nor foe, nor favo­rite nor opposite: therefore, saith Ambrose, let him iudge, which is led to pronounce (his sentence) by no hatred, by no preiudice, by no lightnesse or par­tiall respect. Wherefore Iethro would have such to be Iustices as are not only men of courage, such as might not pullos interimere & gallinas praeterire, strike the lesser and passe by the greater, as if the [Page 102] Lawes were like to Spider-webs, to catch the little flyes, but to let the greater breake away; but as the dignitie and greatnesse of the person doth increase the fault (as Seneca speakes) and makes it fouler,Senec. Dignitas auget crimen. so it should increase the punishment and make it the shar­per.Papinianus. Wherein Papinianus was so absolute, so voyde of respect of persons, that hee chose rather to dye than to excuse the parricide of Antonius Bassianus. Observe we therefore, Iethro would not only have these to be men of courage, such as might not bee daunted to execute justice for the great lookes or proud carriage of any person, but also men fearing God,Ecclus. 14.5. such as had religion in their hearts: for (cui bo­nus, qui sibi nequam, to whom can he be good, that is evil to himselfe?) how can he execute iustice abroad that hath a corrupt conscience at home?Amb. sup. Psal. & sic exprimitur in Can. 3. qu. 7. Iudicet ille de alterius errore qui non habet quod in seipso condemnet: judicet ille qui non agit eadē quae in alio putaverit pu­nienda, ne cum de alio judicat, in se ferat sen­tentiam. Rom. 2.3. Gen. 18.25. If our own hearts be infected with the grosse epilepsies of ebrie­tie, adulterie, contempt of God and his Ordinances, or with the unsavourie seeds of exorbitancie or fa­ction, we will hardly duely punish these in others: therfore (saith Ambrose) let him iudge of the fault of another, which hath not, that hee may condemne in himself; let him iudge w^ch doth not the same things which he thinkes fit to be punished in another, lest whilest he iudge of another, he pronounce sentence against himselfe. For, as the Apostle speakes, think­est thou, O man, that iudgest them which do such things, and dost the same, that thou shalt escape the judgement of God? for, as Abraham worthily speakes, shall not the Iudge of all the world do right? Take wee heed there­fore that we execute iustice at home (mortifying and beating downe our owne private corruptions) that wee may the better iudge others abroad. For this [Page 103] purpose Aristotle doth call a Iudge a living law,Arist. 5. Eth. c. 4 [...]. to shew that he should ever retain due vigor & strength of vertue at home in his owne conscience, that hee might never be queld nor tainted with sinister pas­sages abroad to others. Briefly, the matter of inju­stice (in what kind soever) was ever so odious, that ancient Lawes prescribe severe punishment against it, as appeareth by Tully in his Oration for the Law Manilia, by the Code, by the Digests: where it is set downe, that if it were in a pecuniarie matter, there should be a threefold restitution, and a removeall from authoritie; but if it were in a criminall cause, there should be a confiscation of all their goods, and a perpetuall banishment. Yea Gellius tels us,Gell. l. 20. c. 1. that by the Law of the twelve Tables this evill was punish­ed with no lesse than death it selfe. O but observe we now, in how great a measure were it within the compasse of this guilt, if by connivencie upon sini­ster respects there should be a passing by of those grosse criminall offences, so frequēt in these times, as first, the great contempt of Gods word, wherein ma­ny may be found that verie rarely, that very seldome recourse to the house of God to heare his sacred truth propounded unto them; great demonstration of Atheisme.Lev. 12.45. Wee may see that the Law of God provided that the Lepers (to the end they might be knowne of all, and as infectious persons shunned of all) should have their clothes rent, their head bare, a covering upon their lips, and were enjoyned to cry, I am uncleane, I am uncleane: And shall these, farre more dangerous than Lepers, whose contagion tends to the ruine of soule and body, shall these re­ceive no due punishment, that all might note them [Page 104] and shun them? Oh know we that, as Seneca speakes, vitia serpunt in vicinos & contactu nocent, sinnes are infectious, and do breathe forth a contagious steame to the neighbouring parts. Againe, wee see if the credite and reputation of men be toucht by the taint of unsavoury tongues, the lawes soone yeeld a re­medy: but oh strange times! shall the sacred name of God bee deeply blasphemed? shall unhallowed creatures by their horrid oaths pierce the very Hea­vens? and by their hell-bred execrations affront the very throne of God? and shall none regard it? though God himselfe, as iealous of his own reputa­tion,Exod 20.7. do plainly tell us, that he will not hold these as guiltlesse, but doth cleerly conclude, Though none shall regard to punish it, yet he himselfe will revenge it with some grievous misery; for (saith the Lord) Because of oathes the whole Land shall mourne.

Ierem 23.10.Thirdly, for those two foule concurrent sinnes, drunkennesse and adulterie, confederate mischiefes, monsters begot by hellish spirits,These two sins are not onely frequently combined to­gether, but doe strangely a­bound in each place. burthensome to the earth, offensive to the heavens, loathsome to all true Christian affections, how uncontrouleable walke they in our streets? how disdainfull of our re­proofes? and what? shall iustice smile at these foule sinnes? shall now, great lookes, swaggering habits, large purses, or some secret solliciting Parasits work favour to these base designes? Oh remember wee, that the very heathen by the light of nature knew these sinnes to be odious;Leart. l. 1. and therfore in the Athe­nian Common-wealth, by the Law of Solon, they were punished with no lesse,Philip. actione 9. than death it selfe. Oh know we, that now in these our times, these sins become impostumated, sweld so high, that it is time [Page 105] (all favour laid aside) to lance them with the sword of iustice; for they so pester each place, that they become more noisome than the loathsome frogges to the land of Egypt. Oh therefore suffer not these foule sinnes, by connivencie, to reflect upon your soules, let God have his glorie,Phocyl. [...]: Postellus, cap. 4. AEsc. in Timar­chum. & Sigon. l. 3. They used to give judgemēt not so much by the words of the pleaders, or the witnes­ses, as by that conscience which they perceived of the matter in the hearing of it. A worthy course. Cicero. 3 o [...]fic. Heraclides de Tenne. Extat haec Lex apud Damasc. hisce verbis. [...]. Psal. 82.1, 2. Senec. Si accu­sasse sufficit, quis innocens erit? let sinne have his due desert. You might remember what the very heathen man exhorts, Distribute (saith hee) that which is iust unto all, wrest not iudgement unto (partiall) favour: for which cause the Areopagites were wont to iudge by night in the darke, that they might not respect those that did speak, but the things that were spoken; not the person, but the cause.

You might remember what Tullie tells you, that you have God the witnesse of your iudgements: or you might call to minde the absolute integritie of worthy Tennes, whose owne sonne being taken in e­vill, hee referred him to due course of Law, and would use no partialitie: or you might present to consideration, that worthy course of iustice sometime exercised among the Indians, That if an Artificer were deprived of a hand, or of an eye, hee was to dye that had done it, whatsoever hee was; how much more then if pernicious Libertines should wholly deprive such a one of vitall power? But howsoever, this you must remember, you are bound in conscience to remember it; for the holy Ghost doth tell it you, that the God of Heaven doth sit in the midst of your assemblies, declaming and crying out against all sinister passages, How long will yee iudge uniustly, and favour the person of the wicked? As therefore every information is to bee diligently searched, how true it is (for if it bee sufficient to ac­cuse, [Page 106] who shall bee innocent?) so it being found to be true oh let it receive no indulgence, but a due impression of iustice; for you see it is cleere, that by connivencie you make the sinnes of others to be­come yours, even these grosse, these foule and loath­some sinnes. And thus you may observe the scope of the eleventh point, how we come to participate of the sinnes of others.

Lastly, defendendo, by defending the sinnes of o­thers we come to make their sins to be ours. So was wicked Iezabell guilty of the base Idolatrie of the Priests of Baal; 1. King. 19.2. for she did defend them, and main­taine them, and in their cause protested revenge a­gainst religious Eliah. So in like manner Corah and his accomplices,Numb. 16.3. became guilty of the loosenesse & wickednesse of the people; for they defended them that they were holy and righteous enough. So, as my Text tells you, the Heathen were guilty of the sinnes of others;Lawyers ought not to pleade those causes which in their owne consciences they know to be naught and impious, for it is a thing odi­ous thus to have [...] a tongue and a tongue, that is, so basely mer­cenary, as for rewards to speake any thing. for they did defend, patronize, and ap­plaude them in their wickednesse. A sinne common in these our times; for first, What cause is there so bad, but some Lawyer, that hath sould his conscience for mony, will defend it, and plead for it, and la­bour till hee blow againe, that you may easily be­hold the weight of the Fee, in the very force of the wordes? Againe, what matter is so vile, or savours of so much deceipt, oppression, or sacriledge, but the inferiour troupe (the Seminaries of dissention) I meane wrangling Atturnies (I speake only of those, for as many as be honest, it concernes them not) will greedily snatch at it, as having sould their honesty for petty Fees, and bought them a leaden heart, and a brasen face, to bee daunted at nothing, to bee [Page 107] ashamed of nothing, that wax fat by sucking upon the iuice of mens violent and furious affections, that cloath themselves and their dependants by in­flaming strifes and contentions, that grow rich by the falls and ruines of other men: the bitter taint of whose infection doth daily increase more and more, as experience doth cleerly witnesse. And would to God some steps of this evill were not to be seene even in the Tribe of Levi: for how prone may we see certaine of this ranke, to nourish (some) the factious, extenuating and patronizing their false and erroneous passages, censuring them as wicked and malicious, that oppose their ungodly designes? Againe, some others defending even the most pro­phane (that live in daily grosse and odious impieties) that they are righteous enough:2. Tim. 4.2. That there is little or no use of Preaching, people being converted, is a pernicious drug of Ana­baptisme, for they affirme, as it appeareth by their writings & Faith they publish, Con­clus. 60.61.62.63. That the new creature, which is begotten of God, needeth not the out­ward Scrip­tures, creatures or ordinances of the Church to support him, but is above them; by which is excluded that principall ordinance the preaching of the Word, and is cleane contrary to S. Peter, who biddeth us to desire the sincere milke of the word that we may grow therby. 1. Pet. 2 for (say they) now in a planted Church, all are converted, or at least soone and easily to be converted; and therefore in­ferre, that now there is little use of the preaching of the word; that, that charge of Paul to Timothy, to bee instant to preach the word, both in season and out of season, is corruptly alledged to prove a ne­cessity of preaching in these times. Oh what strange Anabaptisticall fancies bee these? tending to the dishonour of God, to the contempt of his ordi­nance, to the offence of the weake, to the nourish­ment of Atheisme, and so to strengthen the hands of the wicked, as still to inthrall them in the misera­ble snare of their pollutions. An evill so great, that God doth witnesse such as these to bee unto him, as [Page 108] Sodome,Mat. 28.19. Rom. 10.14, 15. Rom. 1.16. Ephes. 6.17. 2. Tim. 3.15. and as the inhabitants of Gomorrah. Oh that we would therefore speake more reverently of the Preaching of the word, as of the ordinance of God, his power unto salvation, the sword of the spirit, to cut downe the weedes of the soule, by which we are made wife unto salvation, and to grow up in Christ,Ephes. 4.15. Phil. 3.14. which is the head, pressing hard to­ward the marke, untill at length wee come unto a perfect man, that is, a full perfection of grace in Gods everlasting Kingdome;Eph. 4.13. in regard wherof the Apostle did conclude,1. Cor. 9.16. Necessitie was laid upon him, and woe unto him if hee did not preach the Gospell.

And thus we see, beloved in Christ Iesus, how ma­nie wayes we become partakers of the sinnes of o­thers; but especially (as we see unfolded unto us, as the most grievous of all) we become tainted with this guilt, by defending and patronizing the sinnes of others: a wickednesse that doth aggravate our sinne, and hasten the justice of God against us, as we see cleer example in these Gentiles spoken of by the Apostle,Rom. 1.24. who for this foule contagion were delive­red over into a reprobate nature, and that most con­dignly: for if the defence of our own proper sinnes be (as Origen speakes) limen inferni, the verie next step to hell; if it doth duplicare peccatum, double the sinne,Aug. in Psal. as Augustine speaks, how much more grievous is it then, and worthy of the strictest stroke of justice, when we be come to that height of wickednesse, as not only to defend our owne proper sinnes, but to applaude and patronize the sinnes of others? Brief­ly, since this evill is so great, since by this and by ma­nie other wayes (as hath beene made knowne unto [Page 109] us) we become partakers of the sinnes of others, to the heavie burthening of our soules, and the deepe exasperating of the wrath of God against us: Oh let it impresse within us these necessarie dueties.

First of all to be cautious to work out our salvati­on even with feare and trembling,Phil. 2.12. casting farre from us the unbridled raines of dissolute affections, of all carnall presumption and securitie.

Secondly, that we would intreat the heavenly Fa­ther to purge out of us the leaven of our corrupti­on, and daily to weaken in us the strength of sinne, that doth so much presse us downe,Hebr. 12.1. and hang so fast upon us, that so, considering our wayes, we may eve­rie one of us in our severall places, both superiour and inferiour, everie day turne our feete more and more unto Gods sacred testimonies. And lastly,Psal. 119.59. Bern. Ve mihi misero cum venerit dies ju­dicii & aperti erunt libri in quibus omnes actiones meae, & cogitatio­nes, praesente Domino, reci­tabuntur, tunc demisso capite pro confusione conscientiae, stabo trepidus, & anxius, ut­pote comme­morans com­missa scelerorū meorum, cum dicetur de me, ecce homo & opera ejus. that we would be moved earnestly to desire him to pre­vent in us the participation of the sinnes of others: for if (as Bernard speakes in his owne person) our owne proper sinnes be so grievous, that they be able to make us stand before the Tribunall seat of Christ, trembling and heavie, with heads hanging downe for shame and confusion of conscience, as remem­bring all our wickednesse, when it shall be said unto us, behold the men and their workes; how much more then when the foule heape of other mens sins shall be laid to our charge, which wee have wilfully contracted upon our soules, and made them ours by participation? How fit is it therfore, that to prevent this great miserie, wee would cry out with wor­thy David, Let us not commit wicked workes with them that worke iniquitie, let us not eate of their de­licates; but keepe us Lord from their snare, even [Page 110] from the grins of the workers of iniquitie;Ver. 9. setting not only a watch before our lippes,Psal, 141.3. and keeping the doore of our mouthes, but guarding everie part of us, preserving us as the apple of thine owne eye, set­ting us as a seale upon thine heart,Cant. 8.6. Psal. 92.13. and as a signet up­on thy arme, that we thy servants may flourish in thy courts, by a strength of grace in this life, and by a state of glory in thy everlasting kingdome for ever. The which pious care, that wee may attaine to that glorious rest, the heavenly Father be pleased to in­grave upon our soules and consciences, for the pre­cious merits of his onely Sonne Christ Iesus: To which Father and Sonne, with their most holy Spi­rit, three persons and one indivisible essence, be all praise, power and glory, of all creatures in hea­ven and in earth, from this time forth, and for ever­more.

THe Apostle in this present Chap­ter, doth very diligently set forth (beloved in our Saviour Christ) how farre we are to discend from that Christian libertie (which o­therwise we might lawfully use) when it tends to the edifying and gaining of them that be weake. In which respect he saith, I am made all things to all men, Ver. 22. that I might by all meanes save some. By which speech we are to un­derstand, that the Apostle reflects upon things in their owne nature Indifferent, but not upon things Dogmaticall; for when the Apostle makes speech of points of Doctrine,Gal. 1.8. we may see he is of another minde, Whosoever (saith he) shall teach otherwise, &c. let him be accursed. Besides, we are to distinguish be­tweene the observation of things, and the opinion of them: for, concerning the first, the Apostle was contented to give way to the weake Iewes and Gen­tiles, to win them to the Gospell; wherfore he saith, I doe all things for the Gospell sake. 1. Cor. 9.23. For although the Ceremonies were to end in the death and resur­rection of Christ,Aug. ep. 19. ad Hier. as then breathing out their latest breath, yet the Apostles would not presently pro­fanely cast them away, as loathsome dead carkases, [Page 112] but would rather religiously (by degrees) bury them, yet so,The Apostles gave way for a time to legall ceremonies, & indulged both Iew and Gen­tile for edifica­tion sake, not with an opini­on of necessi­ty, but that by this indul­gence they might the bet­ter win them to the truth of the Gospell, lest contrary to our Saviours example they should have quenched the smoking flax, and broken the bruised reed. Act. 16.3. Gal. 2.3. Rom. 14.19. Gal. 4 10, 11. 1. Tim 4.1.3. as they did it for edification sake, to draw on the weake and ignorant to entertaine the Gospell, which was yet but in the cradle of infancie; but not with any opinion of necessity, as if they were ne­cessary to salvation, or to give way to the stubborne, to whom the truth was cleerly revealed, but yet would wilfully refuse it: for although for avoy­ding of offence hee did circumcise Timothy, yet hee utterly refused to circumcise Titus, when it was ur­ged as a matter of necessitie. Hence it was, that wri­ting to the Romanes, he permitteth free liberty con­cerning meats, and observations of daies, as things indifferent in their owne nature, either to be used or not to bee used, according as the strength of their conscience did perswade them, for the conserving of peace, and the edifying one of another. But in his Epistle to the Galathians, hee vehemently reproves this libertie, because they observed it with an opi­nion of necessitie, as being necessary to iustificati­on, and to obtaine salvation. Hence it was that the Apostle to Timothy doth call the abstinence from meates, the doctrine of Divells, that is, being com­manded and inioyned as a necessarie part of Gods worship. From whence we may see it cleer, that the Apostle made himselfe all to all, concerning things in their owne nature indifferent for edification sake, to gaine the weake, and that for a time onely, untill the Gospell were more cleerly knowne unto them; but not in points of doctrine, or with any opinion of necessitie, as if they were any part of Gods worship, or necessarie to salvation. In which the Apostle gives us this generall instruction, That [Page 113] we use our Christian libertie not scandalously, but to the edification of others. And now the Apostle having shewed his practice, he comes to this worthy Morall exhortation, Runne so, that yee may obtaine: as if he should say, Strive and contend so to frame all your passages to the glorie of God, and the be­nefite of others, that you may at length possesse a Crowne of immortall glorie. Thus (beloved) you see the scope of the Apostle, you see his worthy exhortation, most fit to be recorded in the soule of e­very Christian, Run so, that ye may obtaine. In which I might consider the action, and the limitation thereof: the action in the word Runne, the limita­tion in these wordes, so that yee may obtaine: or we may consider in them, the materiall, the formall, and the finall: the materiall in the word Runne, the formall, Runne so, the finall, that yee may obtain; or if this be too prolixe, we may by a [...], bury the finall in the formall, and so present unto you onely matter and forme; the matter in the word Runne, the forme, so that yee may obtaine. And first for the matter, Runne. Which I may consider, first in the abstract, as it implies a Race: secondly, in the concrete, with the coherence of the Text, as it implies a certaine speciall kinde of Race: and first for it in the abstract. The state of man in this world, may fitly bee compared to a Race, whether wee re­spect quantitie or qualitie, the naturall life of man, or his corrupted nature. First,Aug. Quid est vita praesens, nisi quidam cursus ad mor­tem? Chrysost. in Ps. the naturall life of man, what is it, but a speedy Race that is soone run? Oh, saith Augustine, what is this present life, but a certaine course unto death? Every step wee tread, saith Chrysostome, doth tend unto a privation: ther­fore [Page 114] Iob concludes, My daies (saith he) are more swift than a Runner, Iob 9 25, 26. they have fled away and seene no good thing, they are passed as the most swift ships, and as the Eagle that flieth to the prey.

Hence it is, that in the seventh of his Historie he compares the life of man to a hireling:Iob 7.1. and in the foureteenth,Iob 14.2. unto a flower and a shadow, which doe soone passe away, and is of no continuance. And Moses compares it to a dreame,Psal. 90.5.9. that is soone had and soone forgotten, and to a word, that doth fade and vanish away in the very sound therof: yea, God himselfe bids the Prophet Esay proclaime to the world, that this vitall power it is but as grasse that doth soone wither way;Esay 40.6. Cry, &c. that all flesh is grasse, and all the glorie thereof, as the flower of the field. So that we see it cleer, that the state of man in respect of his naturall life, may well bee said to bee as a swift Race, that soone speedes unto an end. Which might well serve as a caution to the secure Nabals of these times, to whom it is common with greedy pursuit to prosecute the world,1. Sam. 25.11.38. to bar their hearts against all remorsefull charitie, and to involve themselves in deepe impietie, without any sense or feeling of the sicklenesse of their estates,Psal. 73.19. which are subiect suddenly to perish, & come to a fearfull end. Againe, this might well bee a remembrance to the pampered Libertines of these times, with whom it is familiar to cheere their soules in luxurie,Luke 12.19, 20. never considering the voyce of Gods spirit to the Epicure, Thou foole, this night shall thy soule be taken from thee.

Againe, if we consider the state of man, as for his naturall life, so also for his corrupted nature, it may fitly be compared unto a Race; for, how prone are [Page 115] men, cloathed with the cloudes of vicious nature, to prosecute sinne? oh, how swift are the ungodly un­to evill? how speedy are they in this Race? when any are about any thing that is good, oh, how long are they in determination? how slowly doe they bring it into action? We see in divers it is long before they have so much as a determination to leave sin, but when doe they proceed to practise? oh, how slow are they in this kinde? Wee may often heare the ungodly say, when God doth execute some stroke of iustice upon them, Oh, if we be delivered from this destresse, wee will never doe as we have done: but wee have seene it fare with divers of these, even as it did with obdurate Pharaoh, Exod. 9.27, 28. who when the hand of God was upon him, then he sends for Moses and Aaron to pray for him, then hee cries out, acknowledging his wickednesse, I have sinned, the Lord is righteous, but I and my people are wicked: then hee concludes,Ver 34. hee will bee obedient to Gods voyce, hee will let the people goe; but let the Lord withdraw his hand of iustice but a while, and hee will harden his heart againe, and become more re­bellious than ever he was before. Such steps may we sometime behold in ungodly persons, some deter­mination to leave sinne, but how intolerably slow­ly doe they bring forth the practise thereof? So that we may see it cleer, it is a long time in divers before they determine any thing that is good, but to pro­ceed from determination to practice, oh, how rare are they in this kinde?

But in the case of sinne and wickednesse, we may see it farre otherwise.Gen. 4.8. Cain was speedy to determine his Brothers death, and hee was speedy to put it in [Page 116] practice. Herodias was speedy to determine her cruell revenge against Iohn Baptist, Marke 6.19.24 and she was swift to put it in action, preferring her determined re­venge, before the halfe of a Kingdome. Yea the blessed Evangelist doth witnesse unto us, that when the wicked and bloudy Iewes had got the Coate of Christ into their hands,Ioh. 19.23, 24. they speedily determined what they would doe with it, and presently they put it in practice, they cast lots for it: but oh that the Coate of the righteous should ever come into the hands of the wicked! But here wee may see it cleere, that the ungodly are speedy in the course of mischiefe. This Salomon doth plainely confirme, Their feet (saith he) doth runne to evill: Prov. 1.16. Yea (saies the Prophet Michah) they imagine iniquitie upon their beds, Mich. 2.1. and assoone as the morning yeelds light, they pra­ctise it, speedy in the determination, speedy in the execution of evill. Oh, how great experience have we hereof in these our corrupted times? wherin we may behold many not onely, as the Prophet Esay speakes, to draw iniquitie with cords of vanitie, and sin as it were with cart ropes,Esay 5.18. or, as Iob speakes, to drinke it in like water;Iob 15.16. but to runne the Race of sinne like speedy feeted Nimshi's, casting away all feare of God, all regard of his worship, all respect of his sacred word, never fixing an eye upon it, but when they make it a cloke for their base designe­ments. But let these know that are so swift in the course of evill, that, that shall bee true of them for ever, that the holy Ghost sets downe of them by Zophar in Iobs Historie,Iob 20.12. &c. When wickednesse is sweet in the mouth of the wicked, when (they) hide it un­der their tongues, when (they) favour it, and will [Page 117] not forsake it, but keepe it close in (their) mouthes, then shall the meate in their bowells bee turned, and the gall of Aspes shall be in the midst of them, and the substance they have devoured, they shall vomit it, God shall draw it out of their bellies. Thus wee see it cleere, that the state of man may well be deci­phered by a Race, whether wee respect quantitie or qualitie, his naturall life or his corrupted nature. And thus much for the word Runne, in the Abstract, as it simply impies a Race.

Come we now to consider it in the Contret, with the coherence of the Text, as it implies a certaine speciall kinde of Race. And because in every Race two things are specially remarkable, the terminus à quo, and the terminus ad quem, the place from which, and the place to which wee bend our pas­sage: consider wee therefore, here in this spirituall Race, the thing from which wee are to runne, and the thing to which we are to speed our course. And observe we, That that from which wee are to bend our passage, is the loathsome sink of sin, our heape of foule corruptions. And this for speciall reason: for, as the Prophet Esay speakes,Esay 59.2. sinne makes a di­vorse between God and us, Your iniquities (saith he) have separated betweene you and your God, and have caused him to hide his face from you. Sinne, oh tis o­dious in Gods sight; for, as the Psalmist speakes,Psal. 11.5. his soule abhors all them that love iniquitie: yea,Hab. 1.13. saith the Prophet Habacuck, his eyes are pure eyes, and can behold no wickednesse, that is, to favour it,Sinne, as much as in it lyeth, is distructive of the very nature of God. or ap­prove it wheresoever. And no marvell; for sinne as much as in it lies, is distructive of the very na­ture and essence of God, that is, though not really, [Page 118] yet intentatively, although not in respect of the reall inferring of an evill (for nothing can be oppo­sed to God immediately in himselfe,Nil Deo im­mediate in se­ipso oppona­tur contrariè vel privative. (Impius) om­nino vellet Deum peccata sua aut vindi­care non posse, aut nolle aut ea nescire Bern. Serm. 3. de re­surrect. Dom. either contra­rily or privatively) yet by attempting it, and there­fore in regard of will and affection: for, as Bernard speakes, a wicked man would by all meanes, that either God could not revenge his sinnes, or that hee would not, or that hee did not know them, to be re­venged of them; therefore great reason all sinne should bee odious in Gods sight, as endeavouring as much as in it lieth to destroy the very nature of God: for if that could befall God, which a wicked man desires, he could not be God, it would destroy his Deity.Rom. 6.23. Hence therefore it is, that the Apostle worthily concludes, that the wages of sinne is death, and that not onely temporall and corporeall, but e­ternall, of soule and body for ever. And this also most iustly: for, what can be more equall, than that there should bee an eternall and an infinite punish­ment imposed upon that which carries with it a cer­taine kinde of infinitie? But sinne doth carry with it a kinde of infinitie; though notNon secun­dum Physicam entitatem. physically or intrinsically, yet morally and extrinsically, or aver­tively and obiectively: avertively, as it is an evill turning man from an infinite good:Peccatum non est infinitum in genere morali, ut est malum hominis, sed ut est malum a­vertens ab in­finito bono. Peccatum con­tra Deum commissum quandam habet infinitatem ex infinitate divinae Majestatis; tanto enim offensa est gravior, quanto major est ille in quem delinquitur. Aquinas. obiectively, in regard of the person against whom it is committed; for, as Aquinas speakes, the offence is so much the greater, by how much the person is greater against whom it is committed: as therefore God is the ob­iect against whom sinne is committed, so sinne car­ries with it a certaine kinde of infinitenesse. In a [Page 119] word, many are the instances of Gods loathing and abhorring sinne and wickednesse.Gen. 6.13. We neede never speake of the old worlds many sinnes, for which she was absorpt & swallowed up with a generall de­luge:Gen. 7. [...]. wee neede never speake of Sodomes heape of crying sinnes,Gen. [...]8. [...]0. Esay 9.18. for which she was destroyed with fire from Heaven; for, as the Prophet Esay speakes, wickednesse burnes like fire, all wickednesse what­soever. Alas,Gen. 19.24. for one sinne Adam was throwne out of Paradise, and became a prey to Satan,Gen. 3.19.23. a terrour to himself, a scourge to his posteritie, obnoxious un­to death, even a threefold death, corporeall, spiri­tuall, and eternall: nay looke we upon the second Adam Christ himself, that immaculate lambe, which had no inherent spot of sinne, no sinne of his owne,Esay 53.5. sinne onely imputative and no more: for hee was wounded for our transgressions, and was broken for our iniquities, the chastisement of our peace was upon him,Matt. 26.39. yet when this blessed Saviour beheld the wrath of God against this sinne,Luke 22.44. it made him gro­vell upon the earth, it made him distill downe sweat like drops of bloud, it made him mournfully com­plaine, My soule is heavy round about unto the death, it made him earnestly intreat, Father, Mat. 26.33. if it be possible let this cup passe from me.

From all which it is cleere, that sinne is loathsome in Gods sight, all sinne whatsoever; what then can be more fit for us than to runne from the sinke of foule corruptions, daily mortifying them,The terminus ad quem, or a place unto) which we are specially to bend our Race. 1. Cor. 2, 9. and as it were leaving them behinde us, continually more and more bending our whole course unto the bles­sed state of glory? (This is the second branch, the terminus ad quem, or place unto which wee are to [Page 120] speed our passage.) Oh this is a blessed state indeed, such as the eye hath not seene, such as the eare hath not heard, nor can come into the heart of man to conceive;Rev. 21.4. where (as Iohn speakes) all teares shall be wiped from their eyes, where neyther death, nor sor­row,1. Cor. 15.28. nor paine shall ever have anie entrance, but God shall be all in all,Rev. 22.4. Psal. 16.11. and they shall behold the face of God, before whose face (saith the Psalmist) there is the fulnesse of joyes, at whose right hand there are pleasures for evermore: pleasures so absolute and full of delectation, that when Peter had but some glimmering tast hereof in the transfiguration of our blessed Saviour upon mount Tabor, it so ravished his affections, that forgetfull of his owne redemption, and of the redemption of all the elect, he brake out, Master, Luke 9.33. it is good being here; let us build three Taber­nacles, one for thee, one for Moses, and one for Elias, but wist not what hee spake. When worthy David had but some secret taste of this incomparable blisse by the intimation of Gods Spirit,Psal. 84.10. hee concluded that one day in the Courts (of God) were better than a thousand elsewhere:Psal. 42.1, 2. yea he did long after it; Like (saith he) as the chased Hart doth bray after the water brookes, so doth my soule cry unto God: my soule is a thirst for God, even for the living God, when shall I come and appeare before the face of God? Oh how fit therefore that we should Run from the loathsome heape of our corruptions,1. Cor. 15.50. and bend our Race wholly unto e­ternall glorie? for corruption cannot inherite incor­ruption.Rev. 21.27. No uncleane thing shall enter into the new Ierusalem, nor any thing that worketh abominati­on:Psal. 5.4. for, as the holy Ghost speakes, our God is not a God that loveth wickednesse, nor shall evill dwell with [Page 121] him. Oh, saith the Apostle,1. Cor. 69.10. know ye not that the un­righteous shall not inherit the Kingdome of God? be not deceived, neither fornicators, nor idolators, nor adul­terers, nor wantons, nor buggerers, nor theeves, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the Kingdome of God: yea,Rev. 21. [...]. saith Saint Iohn, the fearfull and the unbeleeving, the abominable and murtherers, and adulterers, and sorcerers, and idolaters, and all lyars, shall have their part in the lake which burneth with fire and brimstone, which is the second death. Without, Rev. 22.15. saith the same Apostle (as excluded from Gods Kingdome) shall bee doggs, and inchanters, and adulterers, and murtherers, and idolaters, and whosoever loveth or maketh lies, Amos 6.3. even all the troupe of unhallowed creatures, who (as the Prophet speakes) doe cast farre from them the evill day, living wickedly, and dying impenitently. Oh, how fit is it therefore, that we should run from the o­dious sinck of our sins, whose loathsome steam have long prest the very Throne of God for revenge a­gainst us? & now at length, as the Apostle speakes,Col. 3.2. to set our affections on things which are above, ben­ding our whole course unto the blessed state of Glo­rie. And thus much for the Materiall in the word Run.

Come I now unto the Formall, exprest in these words, so that yee may obtaine. Which we may fitly consider, antecedently, and consequently, that is, in respect of the primitive, and subsequent things,As the primi­tive and prin­cipall thing necessary in the forme of this Race, wee must run oppor­tunè, in due season. necessary for the expressing of the forme of this Race. First primitively therefore as the chiefe and principall in this Race, wee are to bee cautious that we runne opportunè, in due season, whilst grace is of­fered, before our hearts grow hardned, and even [Page 122] incurable through the custome of sinne. For know we,The divers staires or steps of sinne. 1. Grave. There is e­ven in evill, as Aquinas speaks Ordo ab imper­fecto ad perse­ctum. 2. Step. Leve, light. 3. Step. Delectabile, de­lightfull. Prov. 2.14. if sinne be entertained but a while, it will bring a grievous obduracie: for, how soone doth sinne by certaine steps and degrees come to an incurable height? Sinne at the first entrance is grave, heavie, troublesome and burdensome to the conscience, e­specially where there hath beene any good educati­on: but stay it but a while, and it will grow leve, light, a matter of small weight, little or nothing troublesome at all; but lodge it yet a little longer, and it will grow delectabile, thou wilt delight in it, it will bee a joy and a pleasure to thy affections; as Salomon speakes of some wicked ones, that having some space of time continued in their impieties, he tells us, they did rejoyce in it, and delight in their base ungodly courses: but lodge it yet a while lon­ger upon thy soule,4. Step. Insensibile, in­sensible. Prov. 30.20. and it will become insensibile, sinne will seeme to thee no sinne at all, as Salomon speakes of the adulterous woman, who (saith hee) wipt her mouth, and said, shee had not committed iniquitie.Ephes. 4.19. Such were the Gentiles spoken of by the Apostle, past feeling; given to worke uncleannesse with greedinesse; for, consuitudo peccandi, tollit sen­sum peccati, 5. Step. Desiderabile. Mich. 2.1. Amos 8.4, 5. the custome of sinne takes away all sense and feeling of sinne: but let it yet stay a while lon­ger upon the soule,Or as those greedy Car­nalists that did long to have the new Moone past, and the Sab­bath to be gone, that they might by a small Ephah, and false deceitfull weights, devours and swal­low up the poore. and it will grow desiderabile, thou wilt desire and long to commit wickednesse, as those pernicious ones in the Prophet Michah, which did invent mischiefe upon their beds, and did pra­ctise it as soone as the morning was light, to shew their indearment unto wickednesse: or as those cru­ell [Page 123] Iewes which did desire and long to destroy the Apostle Paul: or as wicked Herodias, Act. 23.12. Mar. 6.19. which did thirst to bee revenged of Iohn Baptist for reproving her abominable incest:6 Step, Defensibile. Esay. 5.20. but stay it yet a while lon­ger upon the soule, and it will become defensibile, thou wilt maintaine and defend thy wickednes. Oh, this is a grievous estate, and even an incurable mise­rie, cursed by the holy Ghost, Woe to them that speake good of evill, woe to them that defend sinne and wickednesse: oh, saith Origen, peccatum parta est mortis, defensio limen inferni, sinne (even any sinne) is the gate of death, but the defence of it, is the (very next) step to hell. Such was the condition of those rebellious Iewes spoken of by the Prophet, who being reproved for their Idolatrie,Ier. 44.16.17. insolently replied in the defence of their wickednesse, Wee have followed strange gods, and wee will follow them still. Such were they, spoken of by the Psal­mist, who arrogantly in the defence of their unhal­lowed speeches, proclaimed,Psal. 12.4. With our tongue wee will prevaile (we will speake fraudulently, falsly and deceiptfully) our lips are ours (therefore wee may speake what we please) who is Lord over us? who shall controule us for that we speake? But stay sinne a while longer upon the soule, and it will grow to the greatest height,7. Step, Ostentibile. it will become ostenti­bile, thou wilt not onely speake in the defence of sinne, but thou wilt boast and glory in it, seeking (as it were) praise and commendation for thy wicked­nesse. This is a very dangerous condition, oh, when will these bee cured? therefore the holy Ghost de­clames against such as intolerable pernicious, Why boastest thou in thy wickednesse? Such were those [Page 124] spoken of by the Prophet Esay, Esay 3.9. who did declare their sinnes as Sodome; they did boast in their wickednesse, and glory in their mischiefe: therfore hee concludes against them with a grievous curse, Woe unto their soules, for they have rewarded e­vill unto themselves. Such are many ungodly per­sons in these our times, they boast themselves in their drunkennesse, and glory in their adulteries, they vaunt in their impostures, fraudes, and deceits, and blesse themselves in their base impieties, as if sinne were a vertue, and wickednesse deserved praise, as if there were no God to revenge, nor Hell to tor­ment. And thus wee see, if sinne bee but a while lodged upon the soule, oh how it hardens the heart? into what a grievous estate it brings it? Oh therefore, runne wee in due season, whilst grace is offered, before our hearts become hardned: for, as the very Heathen man can tell us, [...]. Arist. hee that hardneth his heart can never bee cured: These thoughts (saith Aquinas) can never be altered; for these (as the A­postle speakes) have gotten to themselves [...],Rom. 2.5. a heart that cannot repent. Therefore saith Bernard, Ber. l. 1. de con­side. ad Eug. cap. 1. What is a hardned heart? oh, saith he, a hardned heart is that, which is neither cut by com­punction, nor softned by godlinesse, nor moved with prayers, nor yeeldeth to threatning, nor is any thing holpen, but rather hardned by chastening: An hard heart is that which is ungratefull to Gods benefits, disobedient to his counsells, made cruell by his judgements, dissolute by his allurements, un­shamefast to filthinesse, fearlesse to perills, uncourte­ous in humane affaires, carelesse in things pertaining to God, forgetfull of things past, negligent in [Page 125] things present, improvident for things to come; oh what a grievous estate is this! Therefore the Apo­stle gives this worthy exhortation, Take heed, Heb. 3.12.13. &c. lest there bee in any of you a heart hardned through the deceitfulnesse of sinne. Sin is like a Cancker, it soone creepes and infects the soule, it soone drawes upon it the habit of euill:Philo. [...]. for custome (as Philo speakes) ariseth from a small beginning, and what then fol­lowes, but an incorrigible hardned heart? Behold we therefore, how urgently necessary it is, that wee runne opportune, in due season, whilst grace is of­fered, before our hearts become hardned through the continuance in sinne? oh remember wee, what that bright shining light Iohn Baptist did proclaime, Now (saith hee) is the axe laid to the roote of the tree; and why may wee not with him conclude,Mat. 3.10. that every tree that bringeth not forth good fruit shall be hewen downe, and cast into the fire. Con­sider we the voyce of the holy Ghost, it calls us to a present conversion,Psal. 95.7.8. Today if you will heare his voyce harden not your hearts. Oh, now is grace offered, now are wee invited unto this holy Race: if there­fore we will not harden our hearts, and, as the Pro­phet speakes,Ionah 2.8. by wayting upon lying vanities for­sake our owne mercies; oh then, let us now, in due season, whilst grace is offered, forsake the sinke of our sinnes, and bend our course unto the blessed state of Glory. For, how know wee whether God will ever extend his favourable mercie to us any more, but that rather for our wilfull and violent contempts of his compassionate love, he will leave us to the hardnesse of our hearts? Me thinks (belo­ved in Christ Iesus) wee should never forget that re­markable [Page 126] example set down by our Saviour in Saint Lukes Gospell;Luke 14.24. there wee see was but one invitation, which being carelesly refused, oh behold the con­clusion, the Master of the feast doth plainely wit­nesse, that none of those shall tast of his supper, nor favour, nor mercie should ever bee offered to them more. How plainely is this exprest unto us in the foolish Virgins?Matt. 25.5. they had opportunitie to have furnished their lamps with oyle, but they (as we are prone) sleeping in the dreggs of their evill, regard­lesse of their estates, carelesly and securely past it by:Ver. 12. but what was the sequell? why, the doore of mercie was shut against them for ever; a definite sentence was pronounced upon them, I know you not: a dolefull voyce, excluding all favour and mer­cie, including all woe and miserie. Wee may fur­ther see in the prophecie of Ieremy, Ier. 14.11. that when the people had hardned their hearts, and contemptibly abused the time of Gods mercie and favour, it so exasperated him, that hee forbids the Prophet so much as to pray to doe that people good, and doth plainely witnesse, that by this their pravitie, his love was so withdrawne from them,Ier. 15.1. that though Moses and Samuel stood before him (those two reli­gious servants, deare in his sight, that had obtained great matters from him, though these stood before him, and should intreat for this people) yet his af­fection could not be toward them.

Zachar. 7.9, 10If we looke into the prophecy of Zacharie, wee may there see that the Lord offered that people mer­cy, he seriously exhorted them to turne from their unhallowed courses, to execute judgement, to shew mercy and compassion every man to his brother, to [Page 127] oppresse no more the widow, nor the fatherlesse, the stranger, nor the poore; and let none of you imagine evill in your heart.Vers 11. But when they refused to hearken, when they pulled away the shoulder, and stopped their eares that they should not heare,Vers. 12. when they made their hearts as an adamant stone, lest they should heare the Law,Vers. 13. &c. then came there great wrath from the Lord of hosts, then it came to passe, that as he cried, and they would not heare; so they cried and he would not heare, &c. Yea, wee cleerly see that when Christs mercy to Ierusalem was refu­sed,Mat. 23.37. Luke 19.41. who would have gathered them together as the Henne her Chickens, but they would not; whose stubborn pertinacy, as it drew compassionate teares from his blessed eyes, so it provoked him to de­nounce a finall judgement against them, Behold, your habitation shall be left unto you desolate. Oh, re­member we, it is Gods owne voice,Gen. 6.3. My Spirit (saith he) shall not alwayes strive with man; hee will not al­wayes bee offering mercy and favour; but if a man will not turne, he will whet his sword,Psal. 7.12.13. he will bend his bow, &c. and will prepare for him deadly wea­pons. Oh then, that we would be cautious to runne in due season whilst grace is offered, before our hearts become hardned in sinne, and the gates of mercy shut against us; though then wee should roare like Beares, and mourne like Doves, though then we should cry like the Pellican, and pierce the heavens with our skreekes like the Ostritch, yet there would be no favour, no compassion:Gen. 25.33.34 prophane Esau that more regarded a messe of pottage than a birth right, may seeke a blessing with teares and never finde it.Heb. 12.17. Oh therefore, as we respect our salvation, let us now [Page 128] runne this holy Race in due season whilst mercy is offered, whilst Christ doth knocke at the doore of our soules, before we be shut up in the hardnesse of our hearts.

And for this purpose prevent we sinne in the very beginning thereof.Hieron. Dum parvus est ho­stis interfice. Oh (sayes Hierome) whilest the enemie is small, destroy him. Wee are wont to say that thought is free, but we are mistaken; for, as Ber­nard worthily speakes,Bern. in Cant. Malae cogita­tationes dum ludunt, illudunt Ier. 4.14. evill thoughts whilest they dally with us, they throw us downe to destruction: therefore for evill thoughts the Lord cryes out a­gainst Hierusalem, How long shall thy wicked thoughts remaine within thee? & Salomon tels us, that evill thoughts they are an abomination to the Lord,Prov. 15.26. Wised. 1.3. they separate from his Majestie. And no marvell; for,Greg. Mor. 6. as Gregory speakes, omnis prius in cogitatione are­scit, everie one growes first barren in his cogitation: for lodge an evill thought a while, and it begets de­light, delight begets consent, consent begets action, action begets custome,Ier. 13.23. Acts 7.51. custome begets hardnesse of heart, and hardnesse of heart makes us resist the Spi­rit of God, and to passe by all mercy and favour; what then remaines but that preventing all slights of sinne and Sathan, wee runne opportunè, in due sea­son, whilst grace is offered, before our hearts be­come hardned? And thus, Beloved, we see the scope of the first point, that primitively as the chiefe and principall, we be cautions to runne in due season.

Secondly, for the subsequent things necessary in the forme of this Race, foure things are specially remarkable: First, that wee runne ardenter, with an earnest and a fervent zeale and resolution; not slowly, not coldly, not luke-warmly; these God will [Page 129] spue out of his mouth: but like blessed David, Rev. 3.16. Psal. 119.46. who concludes hee will speake of Gods testimonies be­fore Kings, and will not be ashamed. Oh how fer­vent was Eliah in this holy Race, when as to maine­taine the glory of God, the honour of his Name,1. King. 18.40. 1. King. 19.4. and the reverence of his Worship, hee slew all the Priests of Baal, and was content to become as a banished man in the wildernesse! Oh how fervent in this course was religious Phineas, when as jealous of the honour of the Lord,Num. 25.8. and to stay his reveng­ing hand, he slew those idolatrous creatures, Zimri and Cozbi, adulterators of the Worship of the true God!Num. 25. [...]. [...]. How strongly fervent was godly Ioshua in this kinde, when as to maintaine the true Worship of the Lord, hee burnt the groves,2. King. 23.4. overthrew the high places, and sacrificed the Idoll-Priests upon the altars? But we may come to neerer times, where wee may behold the blessed Apostles so fervent in this kinde, that no threates, nor menaces,Acts 4.17.18. nor vio­lence inflicted, could withdraw them from the pro­moting of the Gospell of Iesus Christ. And many instances might bee given of farre neerer times, wherein the Saints of God have beene so fervent in this Race, that no terrour, no death,Acts & Mon. no not the cruellest death could ever remove them from this holy Race. But strange are the times wherein wee are fallen, when every little gust; Gust, said I! alas we will endure no storms; nay, when every seeming profit, when every seeming pleasure, when every brainsick humour, makes us step aside from this holy Race; when wee have so little zeale of Gods glory, that wee can be content to passe-by any wickednesse whatsoever; when for gaine or favour wee can bee [Page 130] content to intercourse with any, be they never so open Atheists, be they never so great enemies to Pi­ety and Religion. But we may cleerly see that wor­thy David was of another minde; for hee was able to make this Apology for himselfe to God in the midst of great distresse;Psal. 26.4.5. I have not haunted with vaine persons, nor kept company with the dissemblers, I have hated the assembly of the evill, and have not com­panied with the wicked: and in Psal. 139. he cries out in the fervent zeale of his affection;Psal. 139.19. Oh that thou wouldst slay the wicked, oh God, &c. which speake wic­kedly of thee, Vers. 20. thy enemies, which have lift up themselves in vaine; and to shew his speciall fervency, that hee did not this for any private respect of his owne, but for the glory of God, he emphatically proceedes, Doe not I hate them, Vers. 21. oh Lord, that hate thee? doe not I earnestly contend with those that rise up against thee? I hate them with an unfained heart as if they were mine enemies. Vers. 22. Oh holy and religious Prophet; rarely imitated in this our age. In a word, so grievous are our times, that we may well say with the holy Apo­stle,1. Cor. 15.32. Like Cyclops in Homer. [...]. Wee have fought with beasts at Ephesus after the maner of men: we have to doe with prophane ones, strangely monstrous, which live as if there were no divine Power, which deride and scorne all Gods judgements, which have no feare of his sacred Majesty; for the wickednesse of the wicked man hath said in the midst of my heart there is no feare of God before his eyes;Lucretius. Deus, illa, facit Deus, optime Memmi, Depulit ex ani­mo, qui mons [...]ra, metus (que) D [...]rū. yet these some Lu­cretius will commend: for the world doth love his owne. Againe, wee have to doe with Sectaries, which will either have a Religion and a God of their owne devising, or else they will have none at [Page 131] all. We have to doe with Neuters, fit for any Reli­gion, but truely affected to no Religion. But what should I speake of these things? alas, obsequium ami­cos, veritas odium parit, they seeme to be of no va­lue now a daies, that doe plainly and truly confront Sathans kingdome: If they scarce touch the disease of sinne, but do rather guild over impiety, the world will proclaime as it were an Hosanna present­ly; but let the ungodly bee duely scourged for their prophane abuse of holy things, they will cry cruci­fige quickly. We neede not goe farre for proofe of this: see wee it not cleere by experience that they are but contemptible, that doe content themselves with the simple truth, unlesse they mixe it with some dramme of Schisme, or Papisme, or Parasitisme, or one foule drugge or another, seeking rather by po­licy to gaine favour, and by new inventions vaine glory, than by sincerity to discharge a good con­science? Oh, such be our dangerous times, such itch­ing eares, such inconstant mindes, such vertiginous affections our age affords. But no marvell if these be no more fervent in the waies of the Lord:Mat. 7.16. Can men gather grapes of thornes, or figs of thistles? alas, what sweetnesse in Sepulchers? what certain­tie in Camelions? what confidence in Syrens? But let all those (beloved in Christ Iesus) that hope for a Crowne of immortall glory: Oh let these runne fervently in this holy Race, as zealous of Gods glo­ry, as loving to his Majesty, as obedient to his truth, so pure and constant in their affections, that in the fervent resolution of their hearts, they may say with the blessed Apostle, That neither death, nor life, Rom. 8.38.39. nor Angells, nor principalities, nor powers, nor things [Page 132] present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of God which is in Christ Iesus our Lord. And thus wee see, Beloved, that as the first subsequent thing necessary in the forme of this Race, we must runne fervently, with an earnest zeale and resolu­tion.

Secondly, as the second subsequent thing neces­sary in the forme of this Race,Bernard. we must runne festi­nanter, speedily: for as Bernard speakes, vita brevis, via longa [...] our life is short, but the way is long; therfore we must use a speedy course: as David wor­thily resolved,Psal. 119.32. Interius vacui, Exterius exo­nerati. I will runne (saith he) the way of thy precepts. Now know wee, that for this, two things are specially necessary: That we become inwardly emptied, and outwardly disburdned. First inward­ly emptied of the heape and burthen of our sinnes and transgressions, daily lessening them more and more;Gen. 4.13. Mat. 27.5. for sinne is so heavie a weight it utterly over­throwes this spirituall Race. Oh, this made Cain despaire, and Iudas to lay violent hands upon him­selfe; yea so heavie a burthen is sinne (though the world understand it not) that it made blessed David himselfe cry out,Psal. 38.4. Mine iniquities (saith he) are gone over my head, and are as a grievous burthen made more heavie than I can beare: Oh they greatly hindered him in this spirituall Race.Iob 13.26. This was Iobs case, which made him cry unto God, Thou writest bitter things against me, Rom. [...].24. [...]. thou makst me to possesse the iniquities of my youth: yea, this heavie weight so troubled the bles­sed Apostle Paul, that it made him grievously com­plaine; Oh man that I am, wearied with continuall sightings, who shall deliver mee from the body of this [Page 133] death? Therefore that wee may runne speedily in this holy Race, wee must endeavour to become in­wardly emptied, daily lessening the heavie weight and burthen of our sinnes, else wee shall never so run as to obtaine.

Secondly, to runne speedily, wee must become outwardly disburthened, that is,Luke 16.13. Gregorie. Nil laboriosi­us, quàm terre­nis desideriis aestuare. Aug. in Psal. 122. Qui ma­jora cupit, &c. Ad hoc acces­serunt divitiae, ut egestas cre­sceret. Aug. in Psal. 137. Avaris ipsa foecunditas molesta est. Aug. in Psal. 29. Timoribus cruciantur, tri­stitia conta­bescunt. An insatiable worldling car­rieth alwaies a kinde of hell about him in his conscience. from the earnest prosecution of terrene things; wee cannot serve God and Mammon, we cannot prosecute the world and runne to obtaine a heavenly kingdome: There­fore saith Gregorie, There is nothing more laborious than to burne with earthly desires; this is the most miserable poverty of all: for fertility and plenty is a punishment unto these; for they are tormented with feares, and doe pine away with sorrow and anguish. Alas, the world is like to Iudas, whom it kisses, it cries out against him presently, This is hee, lay hold on him; fill him with cares and distracti­ons, feares and horrours, let him taste of hell before he come to hell. Now these thus affected (or rather infected) whither tend all their passages? what is their daily labour? why to enlarge themselves to get the earth in possession, to make their yongsters gal­lants of this age, whom wee may often see to con­sume prodigally, what their parents did get misera­bly. But what a distressed condition is this? when will these so runne as to obtaine a Crowne of im­mortall glory? Alas this is impossible, untill they become disburthened of these terrene prosecuti­ons. Wee may see in Matthewes Gospell,Mat. 19.22. that that yongue man would faine have followed Christ, but the world plucks him utterly away, and makes him forsake that blessed Saviour Christ Iesus.

[Page 134] Act. 8.20.Wee may see in the Acts of the Apostles, Simon Magus would faine have been a Religionist, but the world so clogged him, it wholly overthrew him. Saint Paul doth tell us,2. Tim. 4.10. that Demas began this Race, hee gave his name to Christ, he was an associate of the Apostles, hee followed him in his travells, but this inchanting Paramour the world it pulled him cleane away,2. Pet. 2.22. to turne with the dogge to the vomit, and with the sow to wallow in the myre. Therfore well might the Apostle call this snare,1. Tim. 6.10. the very roote of all evill: well might Chrysostome declame against it, [...]. Oh common plague! oh deepe destruction of men! for once insnared in this evill, they hardly or never get out of it to obtaine a heavenly kingdome. Oh!Mat. 19.24. so hardly, that our Saviour himselfe concludes it easier for a cable to passe thorough the eye of a needle; which we know can never bee but by great untwining.Luke 19.7. We may see that Zacheus was sometime thus burthened and insnared: but when did hee breake out from it? oh never, untill he came to this resolution,Ver. 8. Behold, Lord, the halfe of my goods I give to the poore; if I have taken from any man by false accusation,Ver. 9.10. I restore him fourefold: Lo then Christ concludes, This day salvation is come unto this house: then he proclaimes him to be the sonne of Abraham. Esay 3.15. Ier. 5.26. Oh when will our greedy worldlings take this course, that live by usurie, and oppression, by grinding the faces of the poore,These are hardly remo­ved from the outward act of these sinnes, much lesse from the in­ward affection of them, and therefore are far from the integrity of re­stitution. by laying snares and making pits to catch men? when will these make restitution? nay, when will they be perswaded so much as to desist from the Act and violent prose­cution of these loathsome sinnes?

But let them know, and all other dull-hearted [Page 135] Christians, which have bookes in their hands, and Christ in their mouthes, but the world in their hearts, that unlesse they runne this holy Race, dis­burthened of terrene prosecutions, they shall never runne so speedily as to obtaine, that is, a heavenly and a glorious Kingdome. Thus we see, that as the second subsequent thing necessary in this Race wee must runne festinanter, speedily, inwardly emptied of sinne, outwardly disburthened of terrene prose­cutions.

Thirdly, as the third thing necessary, we must run patienter, patiently, that so wee may obtaine. Oh this, it must be as it were the Anchor of a Christian soule,Gen. 22.10. to make it firme and stedfast against the high swelling waves of this world: it must be as a Iacobs staffe to helpe us to passe the jorden of this earthly mansion; for many are the rocks, and rough the pas­sages, incident in this way, subject to hinder this spi­rituall Race.Gen 14.12. It was no small obstacle that Lot did meet withall, when hee was captivated amongst the heathen, and all he had was taken from him. Oh how rough a way did good Eliah meet withall, when hee was so wearied in the passage of this Race,1. King. 19 4. that hee vehemently desired an end of his daies, crying out unto God, Oh tis now enough, oh Lord take my soule, I am no better than my Fathers.Ionah 4.3. Oh how rockie was that passage that Ionah meet withall in this Race, when he was so perplexed that he ernest­ly intreated the Lord to take his life from him, con­cluding it was better for him to dye than to live? Oh how stormy and full of bitternesse was that passage wherein the Prophet Ieremy was so wearied,Ier. 20.14. &c. that he was forced into those deepe imprecations, Cursed [Page 136] be the day wherein I was borne, cursed be the man that shewed my Father, a man child is borne unto thee; Oh that my mother had beene my grave, or her wombe a perpetuall conception. Oh how great a neede was here of patience, as an anchor, to with­stand the fury of this tempest? But most remarkable is that worthy example of Iob; Oh how many rockes did he meete withall,Iob 1. fiercely affronting him in this holy Race? all his goods taken from him, all his children slaine in a moment,Iob 2.7.8.9. his very wife offen­sive to him, his servants rebellious, his vitall and spi­rituall powers disturbed,Iob 19.15. his body disastered from the crowne of the head unto the soale of the foote, and which was most grievous, his neighbours con­temned him,Iob 19.19. and his familiar friends became dan­gerous enemies, to accuse him for an hypocrite, as a man rejected of God, to inthrall his soule in deepe despaire: Oh rough and troublous passages! oh high and swelling rockes! but how climbes hee these? why patience, the attending handmaid of a lively faith, becomes his stay and strong support, which made him thus to conclude amidst his many mise­ries,Iob 19.25. &c. I am sure that my Redemer liveth, and hee shall at the last rise up upon the earth, although after my skin the wormes destroy this body, yet I shall see God in my flesh, I shall behold him in me, mine eies shall see him, and none other, &c.

In a word, many are the rockes, and sinister the passages, hindering and perplexing the Saints of God in this holy Race: within them they have inborne corruptions, strugling and striving; with­out them they have Sathan supplanting, the world inducing, the ungodly, some seducing, some oppres­sing, [Page 137] some scoffing, and contemning, all conspiring and combining to overthrow this Christian Race. So that patience had need bee the soules continuall attendant to helpe her in these deepe distresses: for as the holy Ghost speakes,Psal. 34.19. Many are the tribulations of the righteous (but here is the comfort, to settle in their soules the patient induring of them) the Lord will deliver them out of all. Psal. 37.6. Therefore saith the bles­sed Prophet, Waite patiently upon the Lord, and hee shall bring forth thy righteousnesse as the light, and thy just dealing as the noone day; and hee spake it by good experience: Oh, saith he,Psal. 40. I waited patiently upon the Lord, and hee inclined unto mee and heard my cry; he drew me forth from the pit of perdition, from the lake of ruine, and set my feet upon a rocke, and or­dered my goings. Let mee therefore conclude unto you with the worthy Apostle,Heb. 12.1. Cast away (saith hee) every thing that presseth downe, and the sinne that hangeth so fast on (and) let us runne with patience the Race that is set before us. A worthy instruction; oh let it be our direction, that so in the latest period of this Race, we may be able (in the assurance of Gods love, and comfortable testimony of our approach­ing happinesse) to commend our soules into the hands of God, to rest with him in true felicity for ever: And thus wee see (Beloved) that as the third subsequent thing necessary in this Race, wee must run patiently, that so we may obtaine.

Lastly, as the last thing necessary for the full fini­shing & accomplishing this Race, we must run perse­veringly; for, as Hierome speakes, Not to begin,Hieron. Non incipisse, sed perfecisse vir­tutis est. but to perfect a thing, is truely vertuous. Therefore though many bee the obstacles of this Christian [Page 138] Race, yet the Saints of God will persevere; they will,Alciat. in Epig. Nititur in pon­dus Palma, & consurgit in al­tum, Quo magis & premitur, hoc mage, tollit onus. The Palme tree strives a­gainst (all) weight, and riseth up on hie, The more tis prest, so much the more to yeeld it doth denie. as David speakes, flourish like the Palme tree; (no pressures shall totally suppresse them) but they will grow as theThe faithfull are compared to the Cedar, because of the validious indu­ring nature thereof, as not being subject to rottennesse, or to be worne out with age. Plin. lib. 13. Psal. 92.12. Psal. 84.7. Gen, 21.9. 2. Sam. 6.16.22▪ 1. Kin. 19.2.14. Dan. 3.19. Psal. 16.5.6. Cedar in Lebanon (that is, strong­ly and perseveringly) they will bring forth fruit in their age: for, they are planted in the house of the Lord, &c. and will goe from strength to strength, untill they see the God of gods in Sion. Let there­fore Ismaell scoffe and contemne never so much, Isaack will persist in piety and godlinesse, let pro­phane Michol disdaine at blessed David, yet hee will dance before the Arke of the Lord, to shew his hu­mility, fervency, and alacrity in the service of his God: Nay, let wicked Iezabel threaten godly Eli­ah, and binde it with a deep imprecation, The gods doe so to mee, and more also, if I make not thy life like one of theirs by to morrow this time; yet he wil persevere in his holinesse, and will still be jealous of the honour and glory of the Lord. Let cruell Nebu­chad-nezzar prepare an oven made seven times ho­ter than ordinary custome, to consume Shadrach, Meshach, and Abednego, yet they will never be with­drawne, but will still persist in the true worship of God. Briefly, let the world and all the baites ther­of compasse about the true servants of God, yet it can never totally remove them from the love and obedience of the eternall God; for they will still say with holy David, The Lord is our portion, hee will maintaine our lot, our lines are fallen unto us in a pleasant place, wee have a goodly heritage. This is the wisedome of the Saints of God, ingraven upon their soules by the Spirit of God, by which they hold fast unto their God: for they know, that they [Page 139] which endure to the end, they onely shall be saved;Mat. 24.13. 1. Cor. 9.24. 2. Cor. 4.17. they onely runne so as to obtaine, that is, an eter­nall weight of glory. The which heavenly wisdome, that wee may run so perseveringly as to obtaine that glorious rest, the eternall Father be pleased plenti­fully to afford unto us, for the precious merits of his deare Sonne Christ Iesus: To which Father and Sonne, with their most holy Spirit, three persons and one God, be all praise, power, and glory, of all creatures in heaven & in earth, from this time forth for evermore.

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