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
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
divine power as his sinnes are heaped up many sinnes makes a deepe separation nay if we consider the eternall decree of God or as it is manifested in time and this either negatively or affirmatively that is as he denies saving grace unto some or as hee wills to throw them down to endlesse miserie sinne is the cause for for the foreseen sinnes of the wicked the Lord decreed to forsake them and to impose upon them everlasting horror Therefore saith the Lord by the Prophet Ezechiell That soule that sinneth that soule shall dye Ezech. 18. with which the Apostle Paul accords Ephes 5.6 For these things saith hee commeth the wrath of God upon the children of disobedience Hence it is Hos 13.9 that the Lord concludes by the Prophet Hosea Thy iniquitie hath destroyed thee oh Israell Furthermore hatred and wrath as they are punishments are not infflicted but for sinne But God hated Esau penally and hee will shew his wrath in the destruction of the wicked therfore for sinne Briefly the doctrine is cleer he delivers none to death but for things worthy of death for the wages of sinne is death Rom. 6.23 How fitly therfore might this instruct us to remove all murmuring and to loath and detest all sinne and wickednesse First to remove all murmuring and repining against God for is the hand of God upon thee and doth he begin to execute his wrath murmure not against him but look into thine owne soule and behold thy sinnes and thy transgressions for they have caused that judgment Ezech. 33.17 and remember that the way of the Lord is equall for he delivers none to death but for things worthy of death but that thine owne way is unequall for thou hast wilfully heaped up sinnes against his Majestie and therefore hast deserved wrath and judgement from the hand of the Lord. We may see 1. Sam. 15. that God rejected Saul 1. Sam. 15. but what was the cause why his transgression and rebellion wherefore the Prophet tells him that to obey is better than sacrifice and to hearken is better than the fat of rammes but that rebellion is as the sinne of witchcraft and transgression is wickednesse and idolatrie We may also see in the twenty fourth verse of this chapter that the Lord delivers up the Gentiles unto their hearts lusts c. and unto vile affections but what was the reason why as the coherence of the text doth plainely shew their former grosse and odious sinnes was the cause of it for these the Lord delivered them up unto a reprobate condition Oh then if the justice of God seaze upon thee murmure not against his Majestie but rather cry out against thy selfe who by thy sinnes hast provoked the Lords wrath against thee for hee is so equall that hee throwes none to death but for things worthy of death Secondly this should instruct us to loath and detest sinne and wickednesse for as God is so equall that he throws none to death but for things worthy of death so wee see hee is so just that for things worthy of death he throws them downe to death Oh then why should any bee so bold to entertaine sinne and wickednesse Esay 9.18 oh remember wee that wickednesse burnes like fire all wickednesse whatsoever Ecclus. 7.8 inkindling and inflaming the wrath of God against us therefore saith Sirach Bind not two sinnes together Eccles. 8.12 13 for in one thou shalt not goe unpunished For Salomon doth plainely tell us that though a sinner doe evill a hundred times and God prolong his daies c. yet it shall not bee well to the wicked Psal 92.7 but when the workers of wickednesse doe flourish then they shall be destroyed for ever Psal 73.19 then shall they suddenly perish c. and come to a fearfull end Oh that the ungodly did cleerely see this which draw iniquitie with cords of vanitie and sinne as it were with cart-ropes Esay 5.18 and as Salomon speakes reioyce in doing evill Prov. 2.14 and seeme to invite each other unto wickednesse Come let us enjoy the pleasures that be present Wisd 2.6 c. let us oppresse the poore that is righteous let us not spare the widow nor reverence the white haires of the aged that have lived many years Ver. 10. let our strength be the law of unrighteousnesse c. let us defraude the righteous Ver. 11. for hee is not for our profite but is contrarie to our doings he checketh us for offending against the Law Ver. 12. and blameth us as transgressors of discipline In a word who seeme as David speakes Psal 36.1 to have no feare of God before their eyes but seeme by their pernicious stratagems in sinne to disdaine all piety and religion and to declame against God and all his wayes with those wicked ones in Iobs historie Iob 21.14 15. Depart from us for wee desire not the knowledge of thy wayes who is the Almighty that we should serve him or what profit should we have if wee should pray unto him Oh that the ungodly that are so bold and greedie to entertaine any sinne and wickednesse oh that they did cleerely see the miserie that sinne brings upon them that so they might loath and detest all sinne and wickednesse Oh that this instruction might receive due impression upon their soules for we see it plain that as God is so equall that hee throwes downe none to death but for things worthy of death so the consequent arising from hence tels us that hee is so just that for things worthy of death hee will throw men downe to death And so much beloved for the matter of the pollution of the Gentiles They committed things worthy of death Come I now unto the forme of their pollution how they committed these things namely wilfully willingly for knowing the justice of God that is against these sins yet they committed them Wherin I consider first how God may bee said to be just secondly what is meant by justice in this place For the better opening whereof consider we that a thing may be said to be just in a three-fold maner We are justified by Christs righteousnesse not subjectively but effectively not materially as inherent within us but relatively and by way of imputation God in his mercie reputing it to every beleever as his owne proper righteousnesse wherfore when the Scriptures in any place expresse the Saints of God to be just or justified the meaning is not that they have no sinne but that it is not imputed for the materiall or blot of sinne remaines in some measure in the best of Gods children during their whole life in this world as the Scriptures plainly witnesse onely it is taken away in respect of the formall thereof that is in respect of the guilt thereof and the vindictive punishment by Grace by voluntarie obedience or by Nature First by Grace so the Saints and
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
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
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
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
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
God Oh therfore labor we earnestly for the graces of Gods spirit be infused into us to drive away the darksome clouds of corrupted nature and to make us see the odiousnesse of the entertaine of sinne and the speciall worth of grace and pietie for the naturall man discerneth it not 1. Cor. 2.14 And because the word of God is the ordinary meanes to worke this upon our soules for which cause the blessed Gospell of Christ is called the ministration of the spirit 2. Cor. 3.8 Rom. 1.16 1. Pet. 1.23 2. Tim. 3.15 the power of God to salvation an immortall seed able to beget us anew and to make us wise unto salvation oh therefore frequent we it diligently and heare we it with all reverent attention for the happie infusion of heavenly grace Pro. 13.13 for hee that despiseth this sacred truth shal be destroyed Pro. 28.9 he that turnes his eare away from it his very prayer shall be abominable it shall bee easier for Sodome and Gomorrah at the day of judgement than for that man Mat. 10.15 Ier. 29.18.19 the Lord will make him a curse an astonishment a hissing a reproach among all nations And thus beloved in Christ Iesus wee see the first point the blindnesse of man in corrupted nature intimated from the multiplicitie of sinnes for hee commits not onely some thing but things even many things worthy of death Come I now unto the second point the patience of God in executing revenge upon the wicked intimated in this that though they commit things worthy of death yet hee forbeares and doth not presently throwe them downe to death The Gentiles committed things worthy of death even many things worthy of death eternall death yet God with patience did forbeare and did not presently execute upon them the strength of his justice nor cast upon them his finall wrath Rom. 6.23 when yet as the Apostle speakes The wages of sinne is death even of any sinne whatsoever Behold then here the greatnesse of Gods patience sinne is committed yet God forbeares nay sinnes things worthy of death many loathsome and odious sinnes yet God forbeares to execute the due deserved stroke of his justice that well might Chrysostome say Chrysost Deus quasi invitus compellitur cum magno dolore peccatores condemnare Ezek. 33.11 God is as it were against his will with great sorrow compelled to condemne stubborne-hearted sinners and to throwe them downe to eternall death for as himselfe doth seriously protest hee doth not desire the death of the wicked but doth earnestly invite them Turne you turne you from your evill waies for why will yee dye oh yee house of Israell Aug. Aversos benigne revocat cuÌ„ ferire potuit praemia promittit Oh saith Aug. he calls back the averse and froward spirits and when he might strike them with the final stroke of his justice he rather doth promise them rewards to move them to revert turne from their evill waies God is patient toward man intensivè extensivè durativè though they commit things worthy of death Thus God is patient sparing man in sinne sparing man the subject of sinne long sparing him though he hath committed things worthy of death How well therefore might this instruct us to bee cautious that wee no longer abuse the patience of our God but now presently revert from our evill waies and turne unto his blessed Majestie for God himself tells us My spirit saith he shall not alwaies strive with man Gen. 6.3 When God would prescribe repentance to that spacious citie of Ninive Ion. 3.4 he offords it but forty daies Yet forty dayes and Ninive shall be destroyed And to his owne particular people hee limits them onely a moneth A moneth saith he shall devoure them with their portions Hos 5.7 Oh that then wee would even now returne from our evill waies and turne to this loving God abusing his patience no longer for wee have his own word Zach. 1.3 Turne unto me saith the Lord of Hostes and I will turne unto you Oh if we turne to him with mourfull hearts deploring our transgressions how soone will hee turne to us speaking peace to our soules and consciences Psal 51.17 for a contrite spirit is a sacrifice unto God yea these Christ himselfe invites Come unto mee all yee that are wearie and laden you that growne under the burthen of your transgressions and I will refresh you Mat. 11.28 I will speake peace to your soules and comfort to your consciences But if we will yet bee so pernicious as to despise the patience and long sufferance of our God by which he would lead us to repentance Rom. 2.4 oh then remember wee what Salomon tells us Eccle. 8.12 13. that though a sinner doe evill an hundred times and God prolong his daies c. yet it shall not bee well with the wicked c. God will not alwaies spare him Aug. Tunc Deus iâ—ascitur quando non irascitur Gen. 19.23 24 for as Austine speakes then is God angry when hee seemes not to bee angry We may see that when the Sunne did rise upon Sodome and there was no expectation of judgement then the Heavens were opened then fire and brimstone was poured out upon it utterly to destroy it Mat. 3.10 Oh take we knowledge therefore that now the axe is laid unto the root of the tree if we will yet bring forth no fruit no true repentance for sinne but wee will still abuse the patience of our God and still commit things worthy of death that it is just with him to hew us downe and cast us into the fire even eternall fire never to bee extinguished And thus much for the second point the patience of God in executing revenge upon the wicked intimated in this That though the Gentiles did commit things worthy of death yet God did patiently forbeare and did not presently throw them downe to death Come wee now unto the third point observed in the matter of this pollution the equitie of God in punishing the wicked exprest in this that he throws down none to death but for things worthy of death they committed things worthy of death Sinne is the cause of Gods wrath and mans miserie Esay 59.2 Your iniquities saith the Prophet Esay have separated between you and your God your sinnes have hid his face from you Lam. 3.39 Iude ver 6. Wherefore saith the Prophet Ieremie is the living man afflicted man suffereth for his sinnes For sinne the Angells were throwne downe from Heaven for sinne Adam was thrown out of Paradise Gen. 3.24 Gen. 6.7 Gen. 19.24 Cassio Tantum unusqulsqua repellitur dividitur à Divinitate quantum ejus peccata cumulantur and a curse denounced against him and his posterity for sinne the old world was drowned and Sodome and Gomorrah burned oh saith Cassiodorus so far is every one repelled and divided from the
servants of God may be said to be iust subiectively or inhesively onely inchoatively which is their sanctification relatively imputatively Christs righteousnesse thorough faith being reckoned and imputed as theirs which is their iustification Againe secondly by voluntarie obedience one may be said to be iust so was Adam iust in the state of innocencie so is it most truely said of Christ who by his voluntarie and perfect obedience fulfilled the whole law of God Thirdly by nature one may be said to be iust that eyther as made so by the benefite of another or else originally by himselfe and of his owne nature in the first kinde it may be truly spoken in like manner of the first Adam who was just by nature as being made so by the benefit and bountie of his Creator and most truely may it also be spoken of the second Adam Christ Iesus who was conceived in the wombe of a virgin without any spot of sinne by the vertuall operation of the holy Ghost But now concerning God hee is just in a farre different and farre more excellent manner for hee is not made just but he is just originally of himselfe and by himselfe in his essence and nature therefore it is onely true of God that hee is simpliciter justus simplie just which cannot be said of any other thing whatsoever for although it may bee said of the regenerate that by remission of sinnes and the imputation of Christs righteousnesse they are perfectly just yet it is false and erroneous to say that they are simply just nay Christ himselfe although as hee is man he may be said to be just naturally habitually and hypostatically yet simply he cannot be said to be because whatsoever justice he hath as he is man hee hath it by participation from his divine nature But God is so just that hee is his owne justice for justice is not in God as an accident in the subject or by way of composition but of essentiall union for all the proprieties of God are essentiall he is essentially just hee is essentially good and therefore justice and goodnesse it selfe and consequently it is true onely of God that he is simply just This our Saviour Christ doth plainely witnesse Mat. 19.17 who tells us There is none good but God that is simply and absolutely good as of himselfe and by himselfe nay if we speake properly and strictly none can bee said to be so much as perfectly good Quod tale est ex participatione imperfectè tale est or perfectly just or perfectly holy neither Angells nor men for it is a cleere rule that that which is such as it is by participation is imperfectly such as the water or iron made hoat by the fire is imperfectly hoat as having their heat not naturally but accidentally and by participation And thus we see how God may bee said to bee just namely simply and absolutely in a farre more excellent manner than any other thing whatsoever as being originally and essentially just But come wee now to consider what is meant by justice in this place for although properly there be but one justice in God as there is but one essence yet in regard of the divers respects or divers persons which God in a certaine kinde may bee said to beare his justice also may bee said to bee divers As he is a most free Lord doing whatsoever he pleaseth In regard of divers respects God may be said to be just in a fourefold manner Vt liber Dominus Vt Deus omnium Vt Deus Pater electoruÌ„ Vt omnium Iudex As a free Lord as the God of all as the God and Father of the elect as the Iudge of all his will is his justice as he is the Creator Conserver and Governour of all things his goodnesse is his iustice as hee is a speciall Favourer of the elect his mercie and his truth in his promises is his iustice as he is the Iudge of all giving to every one according to his workes his due punishment of the nocent and absolving of the innocent is his iustice which is the iustice which is meant in this place and is called the distributive or iudiciarie iustice of God because by it he gives unto every one according to his workes Now observe we this distributive or iudiciarie iustice of God the heathen knew and that in a threefold kinde by the light of nature by the testimony of their owne consciences and by the examples of Gods iustice in the world First by the light of nature they knew many divine things as that their was an eternall power for they concluded Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuncupavit that this glorious frame of the world had some excellent builder They had also some knowledge of the providence of God that it is hee that disposeth and worketh all things Anaxag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is God that disposeth and worketh all things To which purpose also speakes Orpheus Sophocles Pythagonas with divers others Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soule is immortall never waxing old liveth ever The Chaldaean precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocylid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plat. in Gorgia Virg. Aeneid 6. And Dâ—aco a Heathen man so farre discerned this judiciarie justice that he appointed death for all sinnes the light of Nature teaching him that sinne deserved death Rom. 2.15 they also understood the immortalitie of the soule as besides divers others Phocylides doth plainely witnesse The soule saith he is immortall never waxing old but living ever They had some knowledge of a place of ioy and comfort provided for it as the Chaldean precept doth witnesse Seeke Paradise the most splendant region of the soule they had some tast of that great point the resurrection of the body as the former Author Phocylides doth manifestly testifie We hope saith he shortly to returne from the earth to the light that is an eternall and a heavenly light And concerning this distributive or iudiciarie iustice the subiect of this discourse by the light of nature they also plainely understood it as amongst others Hierocles doth testifie who shewing a reason why the ungodly would not have their soules to bee immortall speakes after this manner A wicked man saith he would not have his soule to be immortall lest hee should come to the iudge that is the eternall iudge there to bee tormented with punishments Yea hence it was that Plato a heathen man did appoint Elisian fieldes unto them of upright conversation and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or place of torment for the wicked the very light of nature teaching him this distributive iustice of God Wherefore we see first of all that the heathen knew this iustice of God by the light of nature Secondly they knew it by the testimony of their owne consciences for as the Apostle speakes their conscience did beare them witnesse either accusing them
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
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
Zophar in Iobs Historie Iob 20.12 c. When wickednesse is sweet in the mouth of the wicked when they hide it under their tongues when they favour it and will not forsake it but keepe it close in their mouthes then shall the meate in their bowells bee turned and the gall of Aspes shall be in the midst of them and the substance they have devoured they shall vomit it God shall draw it out of their bellies Thus wee see it cleere that the state of man may well be deciphered by a Race whether wee respect quantitie or qualitie his naturall life or his corrupted nature And thus much for the word Runne in the Abstract as it simply impies a Race Come we now to consider it in the Contret with the coherence of the Text as it implies a certaine speciall kinde of Race And because in every Race two things are specially remarkable the terminus à quo and the terminus ad quem the place from which and the place to which wee bend our passage consider wee therefore here in this spirituall Race the thing from which wee are to runne and the thing to which we are to speed our course And observe we That that from which wee are to bend our passage is the loathsome sink of sin our heape of foule corruptions And this for speciall reason for as the Prophet Esay speakes Esay 59.2 sinne makes a divorse between God and us Your iniquities saith he have separated betweene you and your God and have caused him to hide his face from you Sinne oh t is odious in Gods sight for as the Psalmist speakes Psal 11.5 his soule abhors all them that love iniquitie yea Hab. 1.13 saith the Prophet Habacuck his eyes are pure eyes and can behold no wickednesse that is to favour it Sinne as much as in it lyeth is distructive of the very nature of God or approve it wheresoever And no marvell for sinne as much as in it lies is distructive of the very nature and essence of God that is though not really yet intentatively although not in respect of the reall inferring of an evill for nothing can be opposed to God immediately in himselfe Nil Deo immediate in seipso opponatur contrariè vel privative Impius omnino vellet Deum peccata sua aut vindicare non posse aut nolle aut ea nescire Bern. Serm. 3. de resurrect Dom. either contrarily or privatively yet by attempting it and therefore in regard of will and affection for as Bernard speakes a wicked man would by all meanes that either God could not revenge his sinnes or that hee would not or that hee did not know them to be revenged of them therefore great reason all sinne should bee odious in Gods sight as endeavouring as much as in it lieth to destroy the very nature of God for if that could befall God which a wicked man desires he could not be God it would destroy his Deity Rom. 6.23 Hence therefore it is that the Apostle worthily concludes that the wages of sinne is death and that not onely temporall and corporeall but eternall of soule and body for ever And this also most iustly for what can be more equall than that there should bee an eternall and an infinite punishment imposed upon that which carries with it a certaine kinde of infinitie But sinne doth carry with it a kinde of infinitie though not * Non secundum Physicam entitatem physically or intrinsically yet morally and extrinsically or avertively and obiectively avertively as it is an evill turning man from an infinite good Peccatum non est infinitum in genere morali ut est malum hominis sed ut est malum avertens ab infinito bono Peccatum contra Deum commissum quandam habet infinitatem ex infinitate divinae Majestatis tanto enim offensa est gravior quanto major est ille in quem delinquitur Aquinas obiectively in regard of the person against whom it is committed for as Aquinas speakes the offence is so much the greater by how much the person is greater against whom it is committed as therefore God is the obiect against whom sinne is committed so sinne carries with it a certaine kinde of infinitenesse In a word many are the instances of Gods loathing and abhorring sinne and wickednesse Gen. 6.13 We neede never speake of the old worlds many sinnes for which she was absorpt swallowed up with a generall deluge Gen. 7. â—â— wee neede never speake of Sodomes heape of crying sinnes Gen. â—8 â—0 Esay 9.18 for which she was destroyed with fire from Heaven for as the Prophet Esay speakes wickednesse burnes like fire all wickednesse whatsoever Alas Gen. 19.24 for one sinne Adam was throwne out of Paradise and became a prey to Satan Gen. 3.19.23 a terrour to himself a scourge to his posteritie obnoxious unto death even a threefold death corporeall spirituall and eternall nay looke we upon the second Adam Christ himself that immaculate lambe which had no inherent spot of sinne no sinne of his owne Esay 53.5 sinne onely imputative and no more for hee was wounded for our transgressions and was broken for our iniquities the chastisement of our peace was upon him Matt. 26.39 yet when this blessed Saviour beheld the wrath of God against this sinne Luke 22.44 it made him grovell upon the earth it made him distill downe sweat like drops of bloud it made him mournfully complaine My soule is heavy round about unto the death it made him earnestly intreat Father Mat. 26.33 if it be possible let this cup passe from me From all which it is cleere that sinne is loathsome in Gods sight all sinne whatsoever what then can be more fit for us than to runne from the sinke of foule corruptions daily mortifying them The terminus ad quem or a place unto which we are specially to bend our Race 1. Cor. 2 9. and as it were leaving them behinde us continually more and more bending our whole course unto the blessed state of glory This is the second branch the terminus ad quem or place unto which wee are to speed our passage Oh this is a blessed state indeed such as the eye hath not seene such as the eare hath not heard nor can come into the heart of man to conceive Rev. 21.4 where as Iohn speakes all teares shall be wiped from their eyes where neyther death nor sorrow 1. Cor. 15.28 nor paine shall ever have anie entrance but God shall be all in all Rev. 22.4 Psal 16.11 and they shall behold the face of God before whose face saith the Psalmist there is the fulnesse of joyes at whose right hand there are pleasures for evermore pleasures so absolute and full of delectation that when Peter had but some glimmering tast hereof in the transfiguration of our blessed Saviour upon mount Tabor it so ravished his
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