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 t was 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 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 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 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 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 Holcâ—t in Iâ—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 1â— 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 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. â—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 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 quà m 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 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
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 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 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 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 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 t is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—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 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 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 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
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 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. Variaâ—uÌ„ 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 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. â—5 to the utter ruine of him and his whole family It was easie with Gehazi 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
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 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 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 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
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 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 1â— 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 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 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 therâ—â—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 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 vexâ—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
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 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 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 shal be 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 there 's 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 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 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
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 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 gratiaÌ„ 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 Adâ— sed tale ut â—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 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 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 FINIS ROM 1. ult Which knowing the justice of God that they which doe such things are worthy of death not onely doe them but favour those that doe them 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 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. 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 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 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 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
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 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 â—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 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 coÌ„manded 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 coÌ„mand 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 man and so became to participate of that bloody sinne 2. Sam. â—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 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
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 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 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 â—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 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 t is 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
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 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 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 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 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 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 FINIS 1. COR. 9.24 Runne so that yee may obtaine 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 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 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
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 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 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 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
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 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 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 quà m 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 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 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