not against it but is ruled by it But when sinne is Cypr. de circums Epiph. in haeres 64. as Saint Cyprian speakes as a raging beast yet tied and chained up in the utmost passages of the soule Or as Epiphanius as a root sprouting out weeds yet still nipped and checked that they cannot have their growth Then sinne raignes not so that though by reason of this remainder of sinne a man be greatly hindred that he cannot doe the thing he would yet the thing that prevaileth in him is a wil desire of righteousnesse hungring and thirsting after it the drift and purpose of his life tending wholly to it it is grievous to him that he failes and makes him cry out Rom. 7.27 O wretched man c. Object Those are still assaulted by Satan and hotly pursued by him so that they are no where free from his tentations therefore not freed Answ It is a signe they are the rather freed not because they are tempted but because they are so hotly pursued and have the feeling of them which before they had not and as Cyprian speakes The Divell is therefore more fierce because overcome and would faine conquer his conquerer So that though he goe about like a roaring Lyon 1 Pet. 5.9 yet they are able to resist him stedfast in the faith and so armed with the coate-armour of Gods spirit and his grace that though he may by violence now and then foile them yet doth he not overcome them and leade them captive but the more he assaults the more are they inabled to repell him and resist his forces for they prove like a City that hath beene once besieged but not sacked ever after it will be better able to resist the like forces yea greater because they will fortifie the walls and breaches and encrease their munition and strength It falls out with men that enjoy their lands in peace and security they looke not into their evidences only keepe them in a box or chest but if any man lay claime to the least part and would wrest it from them then will they with diligence seeke them forth and looke them over and consult with Lawyers whereby they are able to answer the plea of the adversaries So it is with the spirituall estate Satan as Chrysostome speakes when he sees he can doe nothing either presently desists fearing lest he become a cause of more glory to us or if he do continue it is but to be revenged of them by troubling and vexing them whom he cannot overcome So that his assaults prove that they are freed from him as Pharoahs pursuing of Israel shewed they had escaped Object These still dye how are they then freed from it Answer They neither are nor can be free because the sentence is unchangeable Heb. 9.27 but they are freed from the dominion and tyranny of death yea from the hurt and evill that comes by it nay it is made to bring them many benefits It frees them from First the afflictions and miseries of this life yea though it seeme to come unto them somewhat untimely The righteous is taken away from the evill to come he shall enter into peace they shall rest in their beds Isai 57.1.2 1 Kings 14.13 Secondly from the fellowship of wicked men who vex their soules as the Sodomites did righteous Lots Thirdly they are freed by it from sinne Death is found to be profitable to the faithfull because it frees a man from the danger of sinning and puts him into a security of not sinning saith S. August So that in bringing death is by death destroyed as the viper of her brood Death had never entred but by sin and sin had never ended but by death Fourthly they are freed from the assaults of Satan and the world for they by it doe not only flie into the wildernesse to be free for many daies as the Church Rev. 12.6 but as the words are in the fifth verse they are caught up unto God and to his throne and so as favourites pursued are safe when they are in the Court specially in the presence chamber So much more here Besides these freedomes it brings great benefits First it is their passage into the presence of God where is fulnesse of joy an unpleasant gate but to a Princely Pallace Secondly it is an herald that fetches them to their glory and crowning from these earthly cottages 2 Cor. 5.1 Thirdly it restores our bodies more holy and pure unto us At length then what is death T is no more then to put off ones coate the body is as a garment and we lay it off but for a while by death to put it on againe a fresh Vse It is comfort to as many as finde and feele the assaults of Satan and sinne tempting and fighting and rebelling in him but not raigning or ruling in him or though sometime foiling him yet not leading him captive Rom. 6.12.13 Such may have comfort that they are redeemed by Christ Free indeed because the sonne hath made them free John 8.36 They must not measure their freedome and so their comforts by feeling no assaults For as Hierom to Heliodorus Then thou art most dangerously assaulted when thou knowest not that thou art assaulted We have to fight saith Saint Cyprian de mortalit with covetousnesse with unchastity with wrathfulnesse with ambition with carnall vices and with the enticements of the world Hereupon saith Saint August lib. 2. contr Iulian. God forbid that we should thinke holy Cyprian to have beene covetous because he fought with covetousnesse or wrathfull or ambitious or carnall or a lover of this world because he fought with them nay therefore was he none of these because he fought and strongly resisted these evill motions Healing under his wings It implies sickenesse among men Doctrine Every man naturally of himselfe and by himselfe is sicke full of diseases and sores that is of sinnes and corruptions and of all spirituall diseases Psal 51.5 Ezek. 16. Rom. 3.10 c. Ephes 2.3 And of every person may that be spoken which is spoken of the whole people Esay 1.6 From the sole of the foote to the head there is no soundnesse but wounds and bruises and putrifying sores Reason 1 Because of naturall parents who communicate their sinne and nature and beget in their owne likenesse Gen. 5.3 and so That that is borne of flesh is flesh John 3.6 T is propagated more then any naturall disease and outgrowes nature for we finde children sinning before they can either goe or speake Reason 2 Because they are without Christ who is life as the body without the soule so is the soule without Christ The soule departed the body is possessed of stinke corruption rottennesse wormes horror and becomes detestable so without without Christ the soule is full of the stench of guilt the corruption and rottennesse of sinne the worme of conscience the horror of infidelity So Chrysologus Reason 3 Because they are not regenerate then that is true
Rom. 7.18 In me that is in my flesh dwelleth no good thing And if no good then much evil for there is no medium twixt these which are more opposite then health and sickenesse Vse 1 To let every man see what he is by nature as blinde and darkenesse so unholy and sickenesse full of corruption and uncleanenesse Vse 2 This may teach us why men can so hardly endure the Ministry of the word specially that which reproves and threatens why they account the Ministers grievous and offensive to them and their enemies rather then friends which labour to reforme them t is because sinne and corruption is naturall to them and men can hardly endure to have a naturall sore defect or infirmity pointed at or noted much lesse to be dealt withall when it is not to be cured or removed without force without sharpe medicines cutting or searing or the like Is it any wonder it should be so here when to deale with sinne is like pulling out a right eye or cutting of an arme specially when custome is added to nature and pleasure and profit to both This makes them when they heare of sinne not to entertaine it as an admonition but to shunne it as a reproach and receive such not as Physitians that would cure them but as enemies that would kill them Vse 3 The reason why they account the Law and Commandements of God such a burden and the obedience of them so tedious is because they are sicke men and want health and we know small things are burdensome to the sicke S. Paul complaines though he was in health and had an inward man Rom. 7.22.23 much more such as have nothing but the outward and the carnall man And ye shall goe forth If Christ bring liberty it intimates a bondage before Doctrine Every man naturally is a slave in captivity and bondage to Satan sinne and death Rom. 7.14 Carnall and sold under sinne Rom. 6.16 To whom ye yield your selves servants to obey his servants ye are to whom ye obey John 12.31 The Divell is the Prince of this world 2 Cor. 4.4 The God of this world 2 Tim. 2.26 Who takes men captive at his will Reason 1 Because they serve and obey sinne then they must needs be in subjection to it especially when the service they doe is willing John 8.34 Whosoever committeth sinne is the servant of sinne So Rom. 6.16 and 2 Pet. 2.19 They are the servants of corruption for of whom a man is overcome of the same is he brought in bondage Reason 2 Because if they be slaves to sinne then to Satan also for sinne is the worke of Satan and also to death for by sinne death entred into the world Rom. 5.12 Sinne the only cause saith one which enlargeth deaths dominions and made all the world to become his tributaries Adam had not died had he not sinned Vse 1 This will teach us and warrant us what to judge of those men whom we shall heare if any man speake of liberty and freedome to chalenge it as much as any like those John 8.33 We be Abrahams seed and were never in bondage And yet they live very profanely and wickedly no iniquity subdued but sinne raigning and they subjects to their corruption yea captives to their lusts uncleanenesse ambition pride anger c. When they are Masters of families Magistrates of Cities Captaines of bands Coronels of fields Generalls of Armies Commanders of countries yea Princes yet one base ambitious or covetous or voluptuous lust doth rule over them miserable slaves and if they feel not this their bondage is the greater sinne and Satan have the surer possession when things all are at peace The captivity is the more dangerous the more willing as the malignity of poyson is neere the lesse though it be sweet if yet it be poyson Vse 2 This will confute the Doctrine of Popery who teach that man hath free will to good or to use Bellarmines words that a man may doe things morally good and keep or fulfill the law according to the substance of the things prescribed without the help and assistance of speciall grace But how should this be if he be the slave of sinne We deny not to any man free will for else we should make him no man But we must understand that free will is either good or evill and so according to the distinction of Bernard All that have free wil but to evill are their owne and Satans all that have free will and to good are Gods Gregorius Ariminensis is expresse that to affirme that man by his naturall strength without the speciall helpe of God can doe any vertuous action or morally good is one of the damnable heresies of Pelagius or if in any thing it differ from his heresie it is further from truth And grow up as young calves A further benefit promised of growing up and encreasing in grace and sanctification daily by degrees Doctrine They who are Gods elect and called shall grow up and encrease in graces as in faith hope love and such like As the waters of the Sanctuary they shall rise higher Ezech. 47. They are branches in Christ that beare fruit and are purged that they may beare more fruit Joh. 15.2 Phil. 1.6 Jam. 2.5 1 Cor. 1.4.5 Reason 1 Because he will restore in them by Christ that which was lost in Adam and by him his image of righteousnesse and holinesse therefore shall they encrease and grow up towards it which must be got againe in long time and divers progresse though it were lost in a moment Reason 2 Because some doubt else may be whether their graces they have be true sanctified graces which generally ever encrease though some let there may be as a temptation or some sinne but they doe recover themselves and encrease after the more as fire kept down Mat. 25.25.21.26 Vse 1 This may put many a man to a quaere with himselfe and his owne soule if he encrease not but rather goe backeward and thrive not under good meanes but shame their master as if they had no good food like the blasted eares and leane kine that Pharoah dreamed of These may feare themselves that if they approve themselves in this condition and thinke all is well with them they are not right but if they dislike their dulnesse and backwardnesse in profiting and growing on in sanctification if they bewaile their wants and earnestly use the meanes they may be perswaded that what God hath begun he will performe in them to the end and that he will fulfill the desire of them that feare him Vse 2 To perswade every one to endeavour to goe forward and to grow in grace and piety as the wicked grow worse and worse 2. Tim. 3.13 Phil. 3.13.14 To presse forward like runners in a race who looke not how much they have runne but how much remaineth Upon which place Saint August He had said I am not already perfect and yet afterward he saith as many as be
strait as the Lepers were 2 King 7.3 4. without the walls of Samaria if they enter the City there is death if they sit still there is death also So we if we doe not we displease if we doe and not as we ought we displease also They had a third way to goe out to the enemies wherein their difficulty was the greatest but we have a third wherein our comfort is the most to doe them as he requireth of us Object But some will object who is sufficient for these things And this is but a cold comfort in a thing that no body can doe and therefore we were as good to doe nothing at all for who can doe things as he requireth Answ I answer we have a mercifull God to deale with who in Jesus Christ accepteth our affections for actions our beginnings for perfections 2 Cor. 8.12 And upon this ground we must doe our endeavours to doe it in the perfectest manner that we may that we may be accepted and not abstaine It is a rule indeed in matters indifferent which are left to our choise to refraine from them because our weaknesse will bring forth some sinne in the doing of them As in exercises and recreations when they cause us to sweare curse fret and lose our time But in other things for which there is a commandement and our own experience teacheth that we cannot doe them without defects and infirmities As we cannot heare the word with that faith we ought but wandring thoughts and sometime envious covetous ambitious desires creep into our hearts yet must we doe and not abstaine our imperfections hinder them from being perfectly good but not from being accepted while we condemne our imperfections and desire to doe better And as the high Priest Exod. 28.38 did beare the iniquity of the holy things so though our holiest offerings and works of righteousnesse have defects wants blemishes and stains of our corruptions our high Priest Christ Jesus will acquit us of them and procure us favour and acceptation in the sight of God I have no pleasure in you The reason of his wish why he could desire they rather should not doe him service then doe it and this carrieth the contrary I dislike you I am angry and displeased with you remaining in your sinnes and corruptions Doctr. The Lord hath no pleasure in ungodly men such as commit and continue in sinne and transgression of his law but he is angry and displeased with them so is it here Psal 5.4 for thou art a God that lovest not wickednesse neither shall evill dwell with thee and Hebr. 10.38 2 Sam. 15.26 hence it is that he is compared to a consuming fire even to his owne Deut. 4.24 Therefore to shew his anger towards those who should transgresse how great it is when he gave the law he descended with fire and the whole mountaine burned about him Reas 1 Because the Lord hates iniquity Psal 45.7 now then as Men who hate any liquor doe dislike the vessell that it is in for it yea sometimes grow to hates and abhorre it so the Lord hating sinne dislikes the sinner yeâ— sometimes growes to hate him Psal 5.5 not the nature he mâ—de not the man but the wicked man because sinne cleaves so fast to him as they cannot be parted As when the sent will not out of the vessell he hates both Deus odit iniquitatem itaque in aliis eam perimit per duâ—inationem ut in reprobis in aliis adimit per justificationem ut in electis August ad Simplicianum lib. 7. quaest 2. Col. 630. Tum 4. as Saint Augustine saith God hates iniquity therefore in some he destroyes it by damnation as in reprobates in others he takes it away by justification as in the elect Reas 2 Because as every one delights and takes pleasure in his like which makes the Angels rejoyce at the conversion of a sinner And men rejoyce and account it a glorious thing to have children like themselves and take the more pleasure in them when the succession is like to prove like so God in those that are most like him because saith Cyprian then the divine gentry by their actions and practices may become more famous Then must he be displeased with these because they grow more unlike him and like to Satan his Enemy Vse 1 Anger then simply in it selfe is not a sinne but as it is mixed with other perturbations and vices seeing God is angry As Christ was often and very vehemently John 2.13 14 17. and whensoever he corrected and reproved sinne he shewed himself in his words very angry Mat. 23.13 so hath Moses the Prophets Apostles and all the Saints Therefore Lactan. saith sine irâ peccata corrigi non posse sinne cannot be corrected without anger for the sight of sinne is so horrible in it selfe that he that is a good man cannot but be offended moved and angry with the sight of it And he that is not moved at it either allowes it or doth not much detest it or is willing to avoid trouble in correcting of it hence the repressing of anger is a sinne being a great sinne not to represse and that irefully the sinnes which are under our charge Quasi gladio aciem sic menti nostrae irae acumen imposuit ut eo cuÌ„ oportet utamur Chry. ho. 6. de laudab Paul as old Ely for God hath given anger to the spirit of man as an edge to a weapon that when 't is needfull we may use it saith Saint Chrysostome This then we ought to doe imitate these examples and be angry with sinnes and correct them to our power but Ephe. 4.26 this place doth not simply forbid anger but corrupt anger by which we offend God Now anger is vicious and corrupt First if a man be angry rashly for no cause or for small cause Math. 5.22 Secondly if a man be angry for private injuries not for them as they are sins offensive to God but injuries to himselfe Thirdly when the anger that should be against the sinne is against the person and turned to his brother and this is that there forbidden and it is thus understood be angry but not without just cause be angry not for private injuries but vices as they are against the law of God Finally be angry not with your brethren but with their corruptions and this is hence warrantable Vse 2 Seeing God will be angry with all both elect and reprobate for their sinnes and most dispeased with them This should perswade us not to be secure but to passe our lives in the feare of the anger of God To this one thing bend wee all our endeavours and powers that we sinne not and so provoke the anger and displeasure of God for of this wee may be sure that Gods word shall be fulfilled Psal 89.31 32. If they break my statutes and keep not my commandements then will I visit their transgression with a rod and their iniquity with
they have but lived to heape up wrath against the day of wrath and to make up a greater measure of their sinnes that God may make a greater measure of vengeance So that it had beene better for them never to have beene borne or else to have dyed so soone as they were borne for the longer they live the more sinnes they commit and the greater shall be their torments But greater shall be his glory that is found in the way of righteousnesse and in wel-doing because he hath more glorified God And he ought still to use this as a blessing of God that he may glorifie him more and fit himselfe more for him and for his service imagining that as old age is a blessing so is it a bond that he should performe as Psa 71.17 18. O God thou hast taught me from my youth even untill now therefore will I tell of thy wondrous workes Yea even unto mine old age and gray head O God forsake me not untill I have declared thine arme unto this generations and thy power to all them that shall come And if he have borne it in his youth it will be lesse burdensome in his old age for to others it is heavy Vse 2 Then is it lawfull for a man to pray for long life that he may live to glorifie God here so did David Psalm 102.27 so Hezekiah Isaiah 38.3 True it is that a Christian man should be equally prepared to life or death for in things wherein a man cannot certainely know which will make more for the glory of God and their owne good and salvations the will of man should be equally prepared for both left it should resist God so in this And because he should lesse torment and vex himselfe with the desire of life or feare of death yet is it not unlawfull for him to pray for life for the grounds before so he pray for it as for other things conditionally Truth is that of Solomon Eccles 7.1 The day of death is better then the day of ones birth because of miseries and fearefull times when it is like as August to be Diù vivere diù torquere to live long to be vexed long Or as Cyprian * Non solum fidelibus inutilis non est mars verumetiam utilis reperitur quoniam peccandi periculis hominem substra hit in non peccandi securitatem constituit Death is not only not unprofitable to believers but profitable because it sets a man out of danger of sinning and puts him in a security of not sinning Yet proves it nor that it is the more to be desired When as a man may shew his patience and spirituall fortitude in his owne miseries and the more he suffers and conquers the more he shall be glorified And in other mens miseries he may shew piety comfort and good will towards other and mercie to them in their miseries and finde himselfe the more mercie And his sinnes he may breake off not by ending his life but by amending of it by true repentance And so his age may be a crown of righteousnesse He is a wise Physitian that knowes how to temper his medicine that it will confirme health And he is a wise man who learnes so to live that a good death may follow after Doctrine Peace plenty prosperity a prosperous estate and plenty of outward things a liberall portion God hath promised and will performe to those who feare him and will walke in his wayes 1 Tim. 4.8 Bodily exercise profiteth little but godlinesse is profitable unto all things which hath the promise of the life present and of that that is to come Deut. 28.1 Psal 84.11 Reason 1 Because they may by them be better able both to glorifie God benefit men being helps of their weaknes and strength to their infirmities Reason 2 Because he might encourage them against all the discouragements they shall finde in professing his feare and by these ballance them that they be not driven backe from him by the tempests Satan will stirre up against them Vse 1 They who have the true feare of God may best be and live without carping care for the things of this life they may best take the Apostles exhortation Let their conversation be without covetousnesse Heb. 13.5 For they have his promise and covenant to be provided for of a liberall and rich portion he that hath covenanted with a rich wealthy man and one of great power with a Prince of a countrey that he shall be in safety and abundance under him for such and such service hath taken all care he will for it onely his care is to use it well so it should be with these And farre better may it be seeing his power and riches exceedeth all he hath promised and will performe and though the Lions lacke and suffer hunger yet shall they lack nothing at all who feare the Lord. But many wicked men voyd of Gods feare have more abundance then most of those who feare him Be it so yet is not this crossed for as the life of man consists not in abundance so not their prosperity when they have competencie And a little that is sufficient which the righteous hath where there is contentment with it is better then great riches of the ungodly And if such have not so great abundance and seeme sometime to be scanted it is either because they have some secret sin known to God which shuts up his hand towards them or because they seek them indirectly which God makes frustrate or he sees how their hearts would be upon them and stolne away from him and that riches would devoure or for a time obscure their religion knowing their hearts better then themselves or as Chrysost ho. 16. ad popul Antioch He first makes men fit to use and dispose the riches he meanes to give them and after gives them riches * Nisi hoc fecisset divitiarum erogatio non donum sed ultio fuisset poena Which unlesse he had done the bestowing of riches had not beene a gift but a punishment and revenge This publicke and generall charter of God hath these exceptions Vse 2 To teach every man what is the nighest and readiest way what is the Kings high-way to prosperity and plenty to riches and wealth the feare of God and the walking in his wayes Many men who hasten to riches and have set downe with themselves and resolved to be rich take many wayes to it by false weights and measures by cozenning or deceit by flattery or other wicked courses Happily a man may come to riches or abundance sooner then another that keepes the Kings high-way as he that hath found a bye and casting way may come to his journeyes end speedier then he that keepes the ordinary way but they shall not prosper with him Prov. 20.21 An heritage is hastily gotten at the beginning but the end thereof shall not be blessed But poverty shall come upon him Prov. 28.22 A