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
led to pronounce his sentence by no hatred by no preiudice by no lightnesse or partiall respect Wherefore Iethro would have such to be Iustices as are not only men of courage such as might not pullos interimere gallinas praeterire strike the lesser and passe by the greater as if the Lawes were like to Spider-webs to catch the little flyes but to let the greater breake away but as the dignitie and greatnesse of the person doth increase the fault as Seneca speakes and makes it fouler Senec. Dignitas auget crimen so it should increase the punishment and make it the sharper Papinianus Wherein Papinianus was so absolute so voyde of respect of persons that hee chose rather to dye than to excuse the parricide of Antonius Bassianus Observe we therefore Iethro would not only have these to be men of courage such as might not bee daunted to execute justice for the great lookes or proud carriage of any person but also men fearing God Ecclus. 14.5 such as had religion in their hearts for cui bonus qui sibi nequam to whom can he be good that is evil to himselfe how can he execute iustice abroad that hath a corrupt conscience at home Amb. sup Psal sic exprimitur in Can. 3. qu. 7. Iudicet ille de alterius errore qui non habet quod in seipso condemnet judicet ille qui non agit eadeÌ„ quae in alio putaverit punienda ne cum de alio judicat in se ferat sententiam Rom. 2.3 Gen. 18.25 If our own hearts be infected with the grosse epilepsies of ebrietie adulterie contempt of God and his Ordinances or with the unsavourie seeds of exorbitancie or faction we will hardly duely punish these in others therfore saith Ambrose let him iudge of the fault of another which hath not that hee may condemne in himself let him iudge which doth not the same things which he thinkes fit to be punished in another lest whilest he iudge of another he pronounce sentence against himselfe For as the Apostle speakes thinkest thou O man that iudgest them which do such things and dost the same that thou shalt escape the judgement of God for as Abraham worthily speakes shall not the Iudge of all the world do right Take wee heed therefore that we execute iustice at home mortifying and beating downe our owne private corruptions that wee may the better iudge others abroad For this purpose Aristotle doth call a Iudge a living law Arist 5. Eth. c. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that he should ever retain due vigor strength of vertue at home in his owne conscience that hee might never be queld nor tainted with sinister passages abroad to others Briefly the matter of injustice in what kind soever was ever so odious that ancient Lawes prescribe severe punishment against it as appeareth by Tully in his Oration for the Law Manilia by the Code by the Digests where it is set downe that if it were in a pecuniarie matter there should be a threefold restitution and a removeall from authoritie but if it were in a criminall cause there should be a confiscation of all their goods and a perpetuall banishment Yea Gellius tels us Gell. l. 20. c. 1. that by the Law of the twelve Tables this evill was punished with no lesse than death it selfe O but observe we now in how great a measure were it within the compasse of this guilt if by connivencie upon sinister respects there should be a passing by of those grosse criminall offences so frequeÌ„t in these times as first the great contempt of Gods word wherein many may be found that verie rarely that very seldome recourse to the house of God to heare his sacred truth propounded unto them great demonstration of Atheisme Lev. 12.45 Wee may see that the Law of God provided that the Lepers to the end they might be knowne of all and as infectious persons shunned of all should have their clothes rent their head bare a covering upon their lips and were enjoyned to cry I am uncleane I am uncleane And shall these farre more dangerous than Lepers whose contagion tends to the ruine of soule and body shall these receive no due punishment that all might note them and shun them Oh know we that as Seneca speakes vitia serpunt in vicinos contactu nocent sinnes are infectious and do breathe forth a contagious steame to the neighbouring parts Againe wee see if the credite and reputation of men be toucht by the taint of unsavoury tongues the lawes soone yeeld a remedy but oh strange times shall the sacred name of God bee deeply blasphemed shall unhallowed creatures by their horrid oaths pierce the very Heavens and by their hell-bred execrations affront the very throne of God and shall none regard it though God himselfe as iealous of his own reputation Exod 20.7 do plainly tell us that he will not hold these as guiltlesse but doth cleerly conclude Though none shall regard to punish it yet he himselfe will revenge it with some grievous misery for saith the Lord Because of oathes the whole Land shall mourne Ierem 23.10 Thirdly for those two foule concurrent sinnes drunkennesse and adulterie confederate mischiefes monsters begot by hellish spirits These two sins are not onely frequently combined together but doe strangely abound in each place burthensome to the earth offensive to the heavens loathsome to all true Christian affections how uncontrouleable walke they in our streets how disdainfull of our reproofes and what shall iustice smile at these foule sinnes shall now great lookes swaggering habits large purses or some secret solliciting Parasits work favour to these base designes Oh remember wee that the very heathen by the light of nature knew these sinnes to be odious Leart l. 1. and therfore in the Athenian Common-wealth by the Law of Solon they were punished with no lesse Philip. actione 9. than death it selfe Oh know we that now in these our times these sins become impostumated sweld so high that it is time all favour laid aside to lance them with the sword of iustice for they so pester each place that they become more noisome than the loathsome frogges to the land of Egypt Oh therefore suffer not these foule sinnes by connivencie to reflect upon your soules let God have his glorie Phocyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postellus cap. 4. AEsc in Timarchum Sigon l. 3. They used to give judgemeÌ„t not so much by the words of the pleaders or the witnesses as by that conscience which they perceived of the matter in the hearing of it A worthy course Cicero 3 oâ—fic Heraclides de Tenne Extat haec Lex apud Damasc hisce verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 82.1 2. Senec. Si accusasse sufficit quis innocens erit let sinne have his due desert You might remember what the very heathen man exhorts Distribute saith hee that which
〈◊〉 Psal 37.7 Therefore the holy Ghost commands Keepe silence to the Lord oh murmure not against those things which the Lord doth suffer to bee imposed but indure them with an equall minde Iob 1.21 This was Iobs wisedome therfore amidst his great afflictions he patiently and worthily concludes The Lord hath given it and the Lord hath taken it blessed bee the name of the Lord. Indeed many and even innumerable are the afflictions of the Saints of God in this life many inwardly many outwardly many spiritually many corporeally many by the fury of sinne many by the subtiltie of Satan many by the plots and practices of ungodly persons Psal 34.19 Rev. 21.4 but here is their comfort the Lord delivereth them out of all and will at length wipe away all teares from their eyes and bring them to that glorious place where they shall need no light of the Sunne but God himselfe shall be their light Rev. 22.5 and they shall raigne for evermore Thus the true sheep of Christ doe follow him patiently not murmuring not repining at the incident calamities of this life but doe with a patient and with a pious undaunted affection undergoe whatsoever is imposed Rom. 8.38 concluding that neither death nor life nor Angells nor principalities nor powers nor things present nor things to come nor height nor depth nor any other thing shall bee able to separate them from the love of God which is in Iesus Christ For those then who are so farre from the patient following of Christ that every little affliction withdrawes them that every scandalous tongue removes them and makes them shrink away from Christ for those who seeme to be ashamed in any forward manner to professe Christ Iesus for feare of the brand of ignominie how farre are these from the patient following of Christ how farre from the practice of the true sheep of Christ as examples doe plainely witnesse How excellent herein was that worthy servant of Christ Ignatius the martyr destroied by Lions Ignatius who was so fervent a follower of Christ and so patient in suffering afflictions for his sake that he concluded So I may finde Christ and imbrace him I would there should come unto mee fire gibbets beastes crashing of bones renting of all the body and all the torments of the Divell and when hee heard the roring of Lions which should devoure him he joyously said I am the wheat of Christ let me bee ground with the teeth of beastes that I may bee found to bee pure and fine manchet Yea Sozomenus speaking of the great patience of the Saints of God under the crosse of Christ that nothing could withdraw them from their Master Christ and from the hope of that glorious happinesse which he had provided for them saith Sozom. l. 1. c. 1. The Christians being spoiled of their goods and regarding nothing that they had being hanged on gibbets * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and suffering all manner of torments so without care or sense as if their bodies had not beene their owne neither allured with flatterie nor amazed with threats they gave all men hereby to understand * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they suffered these things for some great reward This was so great a motive to Iustine the Martyr when he was a heathen Philosopher Iustine the martyr that seeing the great patience of Christians in suffering whatsoever was laid upon them at length himselfe became a Christian for thus Eusebius reports his wordes I my selfe taking pleasure in Plato's doctrine Euseb l. 4. c. 8. and hearing the Christians evill spoken of and seeing them to goe couragiously and boldly to their death and to suffer all such things as were thought most terrible I thought it a thing impossible that such men should live wickedly or in wantonnesse And many examples might bee giuen of farre neerer times as may be plainly seene in the booke of Acts and Monuments where wee may behold the great patience of the servants of God set downe to bee so great in the suffering for Christ that no death no cruell death could withdraw them from the sincere following of their Master Christ Oh then how cleere is it that they are farre from the true following of Christ that seeme to repine and murmure at every affliction that are apt upon every small occasion to start aside from Christ like a broken bow and to be distasted with him like those rebellious Israelites who when they were in some distresse in the wildernesse then they murmured and cried out Oh that wee had died by the hand of the Lord in the land of Egypt Exod. 16.3 when we sat by the flesh pots when wee ate our bellies full Iob 2.9 or like to Iobs wife who when prosperitie failed and adversitie was imposed she laboured to have the Lord provoked that death might be imposed Greg. moral l. 3. Verba post vulnera in tulit ut cum vis doloris ingrauesceret facile persuasionis suggestio perversa praevaleâ—et and that most cunningly for as Gregorie speakes shee used her wordes when the woundes were fresh that when the force of paine and griefe did vex and trouble the perverse suggestion of perswasion might easily prevaile Oh that therefore we would give diligence as the true sheep of Christ with patience to follow Christ For how excellent a vertue is patience Tert. in lib. suo de patientia Fidem munit pacem gubernat humilitatem instruâ—t poenitentiam expectat exhomologesin assignat carnem regit spiritum servat linguam fraeuat manum continet tentationes inculcat id est conculcat scandala pellit martyria consummat pauperem consolatur divitoÌ„ temperat infirmum non extendit valentem non consumit fidelem delectat gentilem invitat servum Domino Dominum Deo commendat c. Cypr. in lib. de bono patientiae Late patet patienciae virtus ubertas ejus largitas de unius quidem nominis fonte proficiscitur sed exundaâ— tibus venis per multa gloriarum itinera diffunditur nec proficere aliquid in actibus nostris potest ad consummandam laudem nisi inde consummationis accipiat firmitatem Pationtia est quae nos Deo dommendat servat ipsa est quae â—raâ— temperat quae linguam fraenat mentem gubernat pacem custodit disciplinam regit libidinis impetum frangit c. oh saith Tertullian it armeth faith it guideth peace it instructeth humilitie it expecteth penitencie it assignes confession it rules the flesh it keepes the spirit it bridles the tongue it restraines the hand it beates downe temptations it drives away scandals it consummates martyrdomes it comforteth the poore it tempereth the rich it presseth not the weake it consumes not the strong it delights the faithfull it invites the gentle it commends the servant to the Master the Master to God it bewtifies the woman it approves the man it is loved in the childe it is praised in
compassion Gen. 25.33.34 prophane Esau that more regarded a messe of pottage than a birth right may seeke a blessing with teares and never finde it Heb. 12.17 Oh therefore as we respect our salvation let us now runne this holy Race in due season whilst mercy is offered whilst Christ doth knocke at the doore of our soules before we be shut up in the hardnesse of our hearts And for this purpose prevent we sinne in the very beginning thereof Hieron Dum parvus est hostis interfice Oh sayes Hierome whilest the enemie is small destroy him Wee are wont to say that thought is free but we are mistaken for as Bernard worthily speakes Bern. in Cant. Malae cogitatationes dum ludunt illudunt Ier. 4.14 evill thoughts whilest they dally with us they throw us downe to destruction therefore for evill thoughts the Lord cryes out against Hierusalem How long shall thy wicked thoughts remaine within thee Salomon tels us that evill thoughts they are an abomination to the Lord Prov. 15.26 Wised 1.3 they separate from his Majestie And no marvell for Greg. Mor. 6. as Gregory speakes omnis prius in cogitatione arescit everie one growes first barren in his cogitation for lodge an evill thought a while and it begets delight delight begets consent consent begets action action begets custome Ier. 13.23 Acts 7.51 custome begets hardnesse of heart and hardnesse of heart makes us resist the Spirit of God and to passe by all mercy and favour what then remaines but that preventing all slights of sinne and Sathan wee runne opportunè in due season whilst grace is offered before our hearts become hardned And thus Beloved we see the scope of the first point that primitively as the chiefe and principall we be cautions to runne in due season Secondly for the subsequent things necessary in the forme of this Race foure things are specially remarkable First that wee runne ardenter with an earnest and a fervent zeale and resolution not slowly not coldly not luke-warmly these God will spue out of his mouth but like blessed David Rev. 3.16 Psal 119.46 who concludes hee will speake of Gods testimonies before Kings and will not be ashamed Oh how fervent was Eliah in this holy Race when as to mainetaine the glory of God the honour of his Name 1. King 18.40 1. King 19.4 and the reverence of his Worship hee slew all the Priests of Baal and was content to become as a banished man in the wildernesse Oh how fervent in this course was religious Phineas when as jealous of the honour of the Lord Num. 25.8 and to stay his revenging hand he slew those idolatrous creatures Zimri and Cozbi adulterators of the Worship of the true God! Num. 25. â— â— How strongly fervent was godly Ioshua in this kinde when as to maintaine the true Worship of the Lord hee burnt the groves 2. King 23.4 overthrew the high places and sacrificed the Idoll-Priests upon the altars But we may come to neerer times where wee may behold the blessed Apostles so fervent in this kinde that no threates nor menaces Acts 4.17.18 nor violence inflicted could withdraw them from the promoting of the Gospell of Iesus Christ And many instances might bee given of farre neerer times wherein the Saints of God have beene so fervent in this Race that no terrour no death Acts Mon. no not the cruellest death could ever remove them from this holy Race But strange are the times wherein wee are fallen when every little gust Gust said I alas we will endure no storms nay when every seeming profit when every seeming pleasure when every brainsick humour makes us step aside from this holy Race when wee have so little zeale of Gods glory that wee can be content to passe-by any wickednesse whatsoever when for gaine or favour wee can bee content to intercourse with any be they never so open Atheists be they never so great enemies to Piety and Religion But we may cleerly see that worthy David was of another minde for hee was able to make this Apology for himselfe to God in the midst of great distresse Psal 26.4.5 I have not haunted with vaine persons nor kept company with the dissemblers I have hated the assembly of the evill and have not companied with the wicked and in Psal 139. he cries out in the fervent zeale of his affection Psal 139.19 Oh that thou wouldst slay the wicked oh God c. which speake wickedly of thee Vers 20. thy enemies which have lift up themselves in vaine and to shew his speciall fervency that hee did not this for any private respect of his owne but for the glory of God he emphatically proceedes Doe not I hate them Vers 21. oh Lord that hate thee doe not I earnestly contend with those that rise up against thee I hate them with an unfained heart as if they were mine enemies Vers 22. Oh holy and religious Prophet rarely imitated in this our age In a word so grievous are our times that we may well say with the holy Apostle 1. Cor. 15.32 Like Cyclops in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee have fought with beasts at Ephesus after the maner of men we have to doe with prophane ones strangely monstrous which live as if there were no divine Power which deride and scorne all Gods judgements which have no feare of his sacred Majesty for the wickednesse of the wicked man hath said in the midst of my heart there is no feare of God before his eyes Lucretius Deus illa facit Deus optime Memmi Depulit ex animo qui monsâ—ra metusque Dâ—â—ruÌ„ yet these some Lucretius will commend for the world doth love his owne Againe wee have to doe with Sectaries which will either have a Religion and a God of their owne devising or else they will have none at all We have to doe with Neuters fit for any Religion but truely affected to no Religion But what should I speake of these things alas obsequium amicos veritas odium parit they seeme to be of no value now a daies that doe plainly and truly confront Sathans kingdome If they scarce touch the disease of sinne but do rather guild over impiety the world will proclaime as it were an Hosanna presently but let the ungodly bee duely scourged for their prophane abuse of holy things they will cry crucifige quickly We neede not goe farre for proofe of this see wee it not cleere by experience that they are but contemptible that doe content themselves with the simple truth unlesse they mixe it with some dramme of Schisme or Papisme or Parasitisme or one foule drugge or another seeking rather by policy to gaine favour and by new inventions vaine glory than by sincerity to discharge a good conscience Oh such be our dangerous times such itching eares such inconstant mindes such vertiginous affections our age affords But no
marvell if these be no more fervent in the waies of the Lord Mat. 7.16 Can men gather grapes of thornes or figs of thistles alas what sweetnesse in Sepulchers what certaintie in Camelions what confidence in Syrens But let all those beloved in Christ Iesus that hope for a Crowne of immortall glory Oh let these runne fervently in this holy Race as zealous of Gods glory as loving to his Majesty as obedient to his truth so pure and constant in their affections that in the fervent resolution of their hearts they may say with the blessed Apostle That neither death nor life Rom. 8.38.39 nor Angells nor principalities nor powers nor things 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