chickens but they would not they regarded not his loving mercie they would not discerne the time of their visitation no though that blessed Saviour did seeke to move them unto it Luc. 19.42 August Non ideo non habet homo gratiam quia Deus non dat sed quia homo non accipit even with mournfull teares from his eyes crying out Oh if thou hadst knowne at the least in this thy day those things that belong unto thy peace It is a worthy speech of a learned Father that man becomes hardned and wants grace not because God doth not offer it but because man receives it not when it is offered for the Lord himselfe protests that as hee lives hee disires not the death of the wicked but that hee should turne from his way and live therefore hee concludes with a serious invitation Turne you turne you from your evill waies for why will yee dye oh yee house of Israell We may see in the first of Esay that having earnestly invited that Rebellious people to turne from their pernicious courses presently he inferrs Esa 1.18 And then let us reason together then I will admit conference with you to the great peace and comfort of your soules that were your sinnes as crimson they shall bee made as white as snowe though they were red like scarlet they shall bee as wooll oh then as Austine speakes cast not away your selves refuse not his mercie when it is offered for we see it cleere that great sinnes limits not Gods mercies but Aug. in Psal as the same worthie Author speakes as the earth abounds with mans miserie so it superabounds with Gods mercie yea saith hee that very thing shall bee required of a wicked man Ibid. that he would not receive mercie when it was offered Wee reason not here what inabilitie man hath brought upon himselfe by the distempered surfeit of sinne Eccles 7.31 but let us all understand that to bee true which Salomon records That God made man righteous but he hath sought many inventions many sinister courses to loade his soule with sinne Ion. 2.8 and wilfully following lying vanities doth as the Prophet Ionah speakes forsake his owne mercie that wee may well say with the Prophet Hosea That his destruction is of himselfe even by his wilfull contracting and going on in sin Hos 13.9 obstinately hardening his heart against the many loving and mercifull invitations of the Lord Mat. 23.37 who would gather these together as the hen her chickens oh then let me invite you all with that worthy speech of the Holy Ghost To day if you will heare his voyce harden not your hearts Psal 95.7.8 oh harden them not against the mercifull voyce of the Lord against the operation of his holy spirit which seekes to heale even the rebellious soares of your soules Let mee say to you with worthy Augustine Aug. in Psal Receive mercie my Brethren even the mercie of humble and penitent hearts the mercie of remission and pardon of your sinnes to the which the Lord invites you for which the Lord now knocks at the doore of your hears Oh let us all receive it let none of us sleepe or drowse in the receiving of it Rev. 3.20 lest hee be one day rowsed up to render an evill and a grievous answer before the tribune seat of Iesus Christ when in the terror of his wounded soule for the guilt of his many sins committed Rev. 6.16 hee shall wish that the mountaines and rockes would fall on him and hide him from the presence of him that sitteth on the throne and from the wrath of the Lambe and shall seeke for death and shall not finde it Rev. 9.6 and shall desire to dye which yet nature abhorres as the most terrible of all terrible things Anst as the very Heathen man concludes but death shall flie from him Oh then receive wee this mercie from our God who thus lovingly offers it Hos 14.3 and let us as this worthy Prophet adviseth take unto us wordes and turne unto the Lord and say unto him Take away all iniquitie and receive us graciously so will we render the calves of our lips that hee may yeeld us a comfortable answer I will heale your Rebellions even the greatest soares of your soules to the eternall peace and comfort of your consciences oh blessed those that thus receive the mercie of their God Wherefore this wisedome to attaine the cure of our long festered soares of sinne some tending to schisme and faction some to atheisme and profannesse but all grievously dangerous the eternall Father impresse within us for the precious merits of his deare sonne Christ Iesus To whom with their most holy sanctifying spirit three persons and one indivisible essence be all praise power and glorie ascribed from this time forth for evermore FINIS IOHN 10.27 My sheep doe heare my voyce and I know them and they follow me WEe may see Right Worshipfull and well beloved in our Saviour Christ in the twentie fourth verse of this chapter that the Iewes did compasse about our Saviour demanding of him how long hee would hold them in suspence If thou art the Christ tell us plainely A strange demand for this blessed Saviour had both by word and worke plainly witnessed that he was the Messiah therefore hee replies unto them I have told you and you beleeve not the very workes which I doe doe testifie of me that I am the Christ but you beleeve not And he shewes them the reason of this their unbeleefe The proposition considered separatively is categoricall considered as it is connexive and knit together by conjunctions it may be said to be hypotheticall that is materially for that they were none of his sheep that they were none of his sheep he proves Categorically thus My sheep heare my voyce but yee heare not my voyce therefore yee are not my sheep Or because the proposition considered in the whole wordes is connexive as consisting of divers branches we may frame the assumption accordingly the Major lying thus in my text My sheep heare my voyce and I know them and they follow me but you heare not my voyce I know not you you follow not me therefore you are none of my sheep Briefly in this proposition I consider three things as three speciall markes of the true sheep of Christ A subject urgently necessarie in these our times Beza Multum scientiae parū conscientiae wherein there is much science but little conscience when the pallats of many bee growne so strange that that onely yeeldes some kinde of rellish that is admirable and surpassing ordinary capacitie for in this our wantonizing age we deale with sermons as Gentlewomen with their fancie-flowers we use them for shew not for savour for fashion not affection And therefore like them when the night of our wonted sinnes approach wee cast downe all fragrant adminition at our unhallowed heeles
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
that to these there is no condemnation wherefore saith David Blessed is the man to whom the Lord imputeth not Sinne. Psal 32. Againe he healeth our sinne by quenching the inherent flame thereof by the force of his Holy Spirit for it is the operation of Gods Spirit to beat downe sinne Rom. 6.6 to mortifie corruption and to renew in us the Image of God Thus wee see Ephes 4.24 that it is God that healeth sinne as the efficient and principall Agent Therfore to him let us seeke of him let us desire the pardon and remission of our sinnes of him let us intreat for the force of his Holy Spirit to quench the flame of our inborne Corruption bidding a farewell to all Romish superstitions indulgences satisfactions and invocations of Saints for our God is a iealous God and will not give his Glory to another Againe as it is proper unto God alone to heale Sinne so hee is most ready to performe that Cure which is the second point to bee considered No sooner did Ephraim submit himselfe and intreat the pardon of iniquitie but presently the Lord replies I will heale their Rebellions plainly witnessing that he is not wanting to us if wee be not wanting to our selves but if wee acknowledge our miserie and moure for our transgression he is most ready to cure us Oh how frequent are examples in this kinde When David from his mourning soule did cry out 2. Sam. 12.15 peccavi I haue sinned presently God had his Messenger ready to speake comfort to his soule Thy Sinne is put away When that Luxurious sonne that had prodigally spent his portion Luke 15. did but once cry out Father I have sinned against Heaven and against thee and am no more worthy to bee called thy Sonne presently his loving Father did runne to meet him hee did embrace him in his armes hee did kisse him with the kisses of his mouth and gave him royall entertainement Alas Luk. 7.38 when deepe wandring Mary had the feeling of her Misery that shee came and stood at the feet of CHRIST wept and mourned for her transgression oh how soone were the gates of Mercy opened unto her how soone did shee heare a comfortable absolution Oh that then wee would bee cautions that wee be not wanting to our selves by the hardnesse of our hearts refusing this blessed Cure Cant. 5.2 we haue Christ Iesus crying unto us with sweet and familiar termes Open unto mee my sister my love my dove my undefiled Rev. 3.20 Hee tells us that hee stands and knockes at the doore If any man open unto him hee will come unto him and will supp with him Oh that then wee would endeavour to open our hearts to entertaine this heavenly Physitian that hee might heale and cure the deepe corruptions of them lest whilst wee keepe fast the doore of our hearts at length the doore of mercie bee shut against us and wee perish in the loathsome desease of our sinne and wickednesse And so much briefly for the person emphatically set forth in the pronoune Ego I I will heale their Rebellions Come we now unto the Action exprest in the word heale by which Metaphoricall speech is plainly intimated that sinne is a desease for as there are corporeall Maladies that doe affect the body so there are spirituall Maladies that doe affect the soule Wherefore to insist upon this Metaphor and the more cleerly to shew that sinne is a desease even a furious and a grievous desease that doth in a speciall manner oppresse contaminate and infect the soule we may fitly compare it to a Fever to a Leprosie to a Phrensie to a Lethargie And first unto a Fever and that in a fivefold respect first in regard of debilitation for as a Fever doth wonderfully debilitate and weaken the body making it unfit to performe any validious exercise so dealeth sinne with the soule it so weakens it that it becoms unable to performe any holy duty Prov. 15.18 any fit action pleasing in the sight of God for what saith Salomon The sacrifice of the wicked is abhominable unto God Heb. 11.6 all he doth is odious in his sight for as the author to the Hebrewes speakes without faith it is impossible to please God But where sinne hath plenall domination there sauing faith hath no impression therefore it followes that all that these doe is utterly dispeasing unto God Thus first sinne is fitly compared unto a Fever in respect of debilitation it so weakens the soule that it makes it unable to doe any thing that is savorie in the sight of God Secondly sinne is fitly compared unto a Fever propter gustum in respect of tast for as to him that is affected with a vehement Fever the most sweetest things become bitter and distastfull so is it where the soule is laden with impiety Psal 19.10 there the most wholsome and pleasant things that which David proclaimes was sweeter to him than hony and the hony combe becomes most sharp and unsavory What could bee more sweet than Christs most heavenly speech delivered in the sixt of Iohn Ioh. 6.53 54. Except yee eate my flesh and drinke my bloud yee have no life in you Whosoever eateth my flesh and drinketh my bloud hath eternall life c. Oh what could bee more sweet than this heavenly voice but what could bee more harsh Ioh. 6.60 or more distastfull to the soule-sick carnall Capernaites therfore they cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh this is a hard speech who is able to heare it Againe what could be more sweet than our Saviours blessed speech to that penitent sinfull woman Luke 5. pronouncing to her a most comfortable absolution Thy sinnes be forgiven thee yet what could bee more displeasing to the arrogant Pharisees Luke 7.49 therefore they murmured among themselves Who is this that even forgiveth sinnes Thus secondly sinne may fitly bee compared to a Fever propter gustum in respect of tast for it makes the sweetest and most savorie nutritives to seem as if they were most sharp and violent distructives Thirdly sinne is fitly compared to a Fever in respect of digestion for as the fierce inflaming Maladie doth so oppresse the stomack that it disables it to admit digestion to the most wholsome food but oft makes it become so loathsome to it that it doth evomere send it forth againe so dealeth sinne with the soule it disables it to admit digestion to the most heavenly things but makes them so loathsome to it that it suffers it not to possesse so much as any quiet impression Hence it was that though Noah spake to the old world to returne from their impieties Gen. 6.3 or else the Lord would destroy them by a generall deluge from off the face of the earth though he did build the Arke in their sight to shew the certainty of this iudgement unlesse they would revert and continued this admonition by the space of
mercenarily for temporall respects so the carnall may sometime follow Christ Our Saviour himselfe doth witnesse it of those that followed him from Galile to Capernaum Ioh. 6.26 Yee seeke mee said Christ not because ye saw the miracles but because ye ate of the loaves and were filled This is that for which God doth tax those rebellious ones in the prophesie of Hosea Mos 7.14 who assembled themselves for corne and wine that they might have plenty in those things but otherwaies were rebellious against God and had no affection to his Majestie Againe others there are that follow Christ not willingly because they have hearts bent unto Christ to practise that which he injoynes but dissemblingly for shew sake because they would be accounted religious Mat. 7.16 But as our Saviour Christ speakes Yee shall know them by their fruites for observe them and yee shall cleerely see that all their religion consists in the eare and in the tongue These heare as oft as any they will speak as freely of the word as any but for holy practice the workes of pietie and remorsefull charitie the evidence of a true and lively faith oh none so barren as these but under this maske of coloured religion you shall have them to drinke deep in the sinke of wickednesse to make no question to lie for gaine to deceive for profit to oppresse and gripe with a devouring hand whatsoever comes neere them yea though they bee holy things such as God hath sequestred to himselfe for the promoting of his worship Prov. 20.25 and doth conclude it to bee an abomination to devoure them yet these these make no question to swallow up and Viper-like to wound destroy their own Mother Which plainely shewes they are abortive Impes and never truely begotten But what should I speake of this cause oh how miserable is the state of the Church in this behalfe Rent by Schismatiques wounded by Atheists pierst by Hypocrites devoured by Customes confronted by every wrangling Spirit who like the Edomites to exasperate the Babilonians crueltie seem to cry out Downe with it down with it even to the foundation therof Alas Psal 127.7 to torture blessed Christ Pilate Herod wil be friends to wound the holy church Luke 23.12 and to supplant Gods sacred worship those meager Coridons Gen. 34.25 Gen. 49.5 that love not each other will yet lincke together like Simeon and Levi brethren in mischiefe Wherefore to passe by this particular which finds so few to take compassion upon it though it mournfully cry out Lam. 7.12 Have ye no regard all yee that passe by this way behold and see if there be any sorrow like unto my sorrow to passe by this grievous miserie to regard which all eares seeme to be deafe all eyes to bee blinde all tongues to be silent all hands to be claspt all hearts to be hardned and to returne againe unto those dissembling followers of Christ no small enemies in this kinde to whom it is common to presse great labours from the Preacher but if hee touch them in their temporals and expect his due from them oh then they cry out Tolle away with him hee is no man for us for these follow Christ meerely for private respects to be talkers and no doers for if Christ required practice Mat. 19.21 and would rather have them to sell that they have than charitie should bee wanting or the distressed unrelieved or Gods worship suppressed then like that yongue man in Matthewes Gospell Mat. 19.22 they bid a farewell to Christ For these be like that figg-tree that Christ did curse they have goodly leaves Mat. 21.19 but alas nothing but leaves If Christ be ahungred and seeke for fruit from these he shall be sure to finde none at all Thus wee see there be some that follow Christ but not willingly but mercenarily not willingly but dissemblingly for shew not for substance Lastly others there bee that follow Christ not willingly but constrainedly as provokt thereunto by the revenging hand of God This made Pharaoh to cry out The Lord is righteous but I and my people are wicked Exod. 9.27 and to be so farre obsequious as for the present to consent to let the people goe This made corrupt Balaam in stead of cursing to blesse the people of the Lord. Numb 23.8 9. This made wicked Ahab to humble himselfe in sack-cloth before this mightie God 1. King 21.27 And we may see by experience that this makes ungodly persons so to follow Christ as to intreat mercie and favour at his hands when God doth execute his justice upon them Phil. 2.10 11. yea this at length shall make the most stubborne and rebellious spirits to bow at the name of Iesus and to confesse him to bee the Lord unto the glorie of God the Father But as our Saviour himselfe doth witnesse not everie one that saith unto him * That is superficially or constrainedly Mat. 7.21 Lord Lord shall enter into the kingdome of heaven but he that doth the will of his father which is in heaven Therefore the true sheepe of Christ doe follow him willingly with readie hearts and inclinde affections to doe whatsoever he injoynes And thus wee see the scope of the first point how the sheepe of Christ doe follow him namely willingly Secondly they doe follow him patiently not murmuring not repining at the afflictions which befall them in the profession of the Gospell for they remember that Christ himselfe doth witnesse Mat. 16.24 that if any will follow him they must forsake themselves and take up their crosse and follow him yea they know that he hath left it as a legacie unto his children that in him they shall have peace Ioh. 16.33 but in the world affliction In him a blessed peace the peace of conscience in this life and the peace of glorie in the life to come The incomparable solace whereof is so ingraven upon their hearts by the spirit of God that they with cheerfull patience undergoe all the stormes that Satan and his confederates can afford Heb. 11.25 26 Choosing rather with blessed Moses to suffer adversitie than to enjoy the pleasures of sinne for a season esteeming the rebuke of Christ greater riches than all the treasures of the Epypt of this world for they have respect unto the recompence of the reward Rom. 8.18 which makes them to conclude that the afflictions of this life are not worthy of the joyes that shall bee revealed but that as the same Apostle speakes 2. Cor. 4.17 their light affliction which is but for a moment shall cause unto them a farre more excellent and an eternall weight of Glorie Therefore our Saviour Christ doth strictly lay this charge upon his servants Luke 21.19 by patience to possesse their soules for as the Apostle speakes Iames 1.20 The wrath of man doth not accomplish the righteousnesse of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉
wicked and irreligious persons This was Davids wisedome worthie of imitation Psal 101.6 Mine eyes saith hee shall be unto the faithfull of the land that they may dwell with me he that walketh in a perfect way shall be with me And thus recipiendo by receiving into our houses and societies wicked and ungodly persons wee become culpable of their evils Eighthly possidendo by possessing evill gotten goods we become guiltie of the sinnes of others so the children may be said to be guiltie of their fathers sinnes whilst they possesse the goods and revennues which they have gotten by oppression by usurie by fraude and deceit or any other unlawfull meanes So Ahaziah might be said to be guiltie of the sinne of his father Ahab in possessing that which hee got wickedly and by the effussion of innocent bloud Yea this is an evill which God doth often scourge with a strict hand of justice for we may many times behold the children to wast and consume dissolutely what their fathers did raven and gripe together wickedly De male quaesitis non gaudet tertius haeres The goods which were ill gotten by the Syre are seldome seene to last to the third heyre Ier. 22.19 Ver. 24.25 Iob 20.26 and it is seldome seene that evill gotten goods do continue unto the third generation Hence it was that Iehoiakim having enlarged himselfe by wicked and unlawfull meanes the Lord did not only denounce that he should be buried as an Asse is buried but did also testifie that though his sonne Coniah were as the signet of his right hand yet hee would pluck him thence and would give him into the hands of them that should seeke his life c. This is that which Zophar speaketh in Iobs History of them that got their wealth wickedly and unconscionably growing great by the ruines of other men Ver. 27. that though they and theirs may flourish for a time Ver. 28. yet saith he the fire that is not blown shall devoure them and that which remaineth in their tabernacle shall bee destroyed the Heaven shall declare their wickednesse and the earth shall rise up against them the increase of their house shall goe away it shall flow away in the day of Gods wrath Iob 27 1â— for his house that is his state his wealth his pompe his glory is as the building of a moth that is not only by the hurt and ruine of others but also fraile and fickle as a watchman makes his lodge for a small season it shall never remaine long to his posterity for as the Prophet Habakuk speakes Hab. 2.11 there is as it were a loud clamor betweene the walles and in the buildings of the wicked the stones as it were crying out Wee were laid here by oppression and usury and the timber as it were answering it We were framed and erected by bribes and corrupt rewardes by fraud Prov. 20.25 deceit and falshood by sacriledge and devouring of holy things So that David might well say A small thing that the righteous hath that is gotten lawfully and with a good conscience Psal 37.16 is better than great riches to the wicked and mighty that is gotten sinfully and corruptly And thus wee see that possidendo by possessing evill gotten goods and revennues we become guilty of the sinne of others Ninthly caelando by keeping close and concealing the sinnes of others wee become culpable of their sins Gen. 34.13 So Symeon and Levi were mutually guilty of each others bloody intention against the Shichemites So Dalilah and the Philistims became mutually culpable of each others wicked practice against Sampson Iudg. 16.5 Acts 5.2 So also Ananias and Saphira became tainted with each others hypocrisie So Iudas and the Iewes became in like manner guilty of each others conspiracie against that innocent Lambe Christ Iesus Mat 26.15 for these even all of them concealed and kept close their wicked practice Briefly many are the particulars unto which this sinne might bee branched but to avoid prolixitie and to sort it according to the time it may most fitly reflect upon Iurors to whom it belongs by the obligement of their oath to informe against the sinne and wickednesse of others their drunkennesse their adulteries their blaspheming of Gods sacred name their contempt of his holy ordinances sinnes open and notoriously famous usuall and frequent for these therefore to conceale and bury in silence without any due information these foule and odious sinnnes they draw the guilt of them upon their owne soules and consciences and that in a high and a speciall maner for by this meanes they strengthen the handes of the wicked and keepe them back from repentance Ezech. 13.22 and the turning from sin For by informing against sinne it comes to be punished and punishment is an excellent meanes to incite and stir up deplorement and penitencie for sinne 2. King 21.16 When will wicked Manasses that made Hierusalem to flow with blood when will hee bee brought to see his sinne and to deplore his wickednesse alas never untill he be in captivitie untill hee bee clogged with fetters 2. Chro. 33.11 and bound with chaines oh then hee will see his sinne and acknowledge his wickednesse Vers 12 then hee will humble himselfe and intreat mercy and favour at the hands of the Lord. Yea by the strength of punishment hard hearted Pharaoh himselfe will bee brought to confesse that the Lord is righteous Exod. 3.27 but hee and his people are wicked Yea some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indomitable such whose evils are hardly suppressed though there be asperitie of punishment And we may cleerly see by dayly experience some to be so impudent in sinne that by impunitie they become animated and are onely by due punishment restrayned Therefore Solon and Democritus were wont to say there were two divine lightes Rewards and Punishments the one to animate vertue and the other to restrayne wickednesse And here wee may behold the strange abuse of things 〈◊〉 a man be diligent to recourse to heare the word therâ—â—od for the benefit and comfort of his soule a 〈◊〉 eye is soone set vpon him Let him be religious without faction and hee shall hardly finde favour of any side But let him be a Libertine let him spend the time in Ebrietie and Drunkennesse or in other grosse and loathsome sinnes let him have some fanaticall intoxication 1. Cor. 5.6 some corrupt leaven that is apt to sower a whole lumpe and this is past by in silence Iohn 15.19 for the world loves his owne Oh grievous impietie for what is this but to spare the ravening Crowes that are apt to prey upon every carrion and to vex the innocent Doves Dare veniam Corvis vexâ—re Columbas As therefore you regard the conversion of others as you tender your owne salvation as you would be free from contracting upon your soules the heavie burthen of other mens loathsome
wickednesse Such were those spoken of by the Prophet Esay Esay 3.9 who did declare their sinnes as Sodome they did boast in their wickednesse and glory in their mischiefe therfore hee concludes against them with a grievous curse Woe unto their soules for they have rewarded evill unto themselves Such are many ungodly persons in these our times they boast themselves in their drunkennesse and glory in their adulteries they vaunt in their impostures fraudes and deceits and blesse themselves in their base impieties as if sinne were a vertue and wickednesse deserved praise as if there were no God to revenge nor Hell to torment And thus wee see if sinne bee but a while lodged upon the soule oh how it hardens the heart into what a grievous estate it brings it Oh therefore runne wee in due season whilst grace is offered before our hearts become hardned for as the very Heathen man can tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist hee that hardneth his heart can never bee cured These thoughts saith Aquinas can never be altered for these as the Apostle speakes have gotten to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.5 a heart that cannot repent Therefore saith Bernard Ber. l. 1. de conside ad Eug. cap. 1. What is a hardned heart oh saith he a hardned heart is that which is neither cut by compunction nor softned by godlinesse nor moved with prayers nor yeeldeth to threatning nor is any thing holpen but rather hardned by chastening An hard heart is that which is ungratefull to Gods benefits disobedient to his counsells made cruell by his judgements dissolute by his allurements unshamefast to filthinesse fearlesse to perills uncourteous in humane affaires carelesse in things pertaining to God forgetfull of things past negligent in things present improvident for things to come oh what a grievous estate is this Therefore the Apostle gives this worthy exhortation Take heed Heb. 3.12.13 c. lest there bee in any of you a heart hardned through the deceitfulnesse of sinne Sin is like a Cancker it soone creepes and infects the soule it soone drawes upon it the habit of euill Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for custome as Philo speakes ariseth from a small beginning and what then followes but an incorrigible hardned heart Behold we therefore how urgently necessary it is that wee runne opportune in due season whilst grace is offered before our hearts become hardned through the continuance in sinne oh remember wee what that bright shining light Iohn Baptist did proclaime Now saith hee is the axe laid to the roote of the tree and why may wee not with him conclude Mat. 3.10 that every tree that bringeth not forth good fruit shall be hewen downe and cast into the fire Consider we the voyce of the holy Ghost it calls us to a present conversion Psal 95.7.8 Today if you will heare his voyce harden not your hearts Oh now is grace offered now are wee invited unto this holy Race if therefore we will not harden our hearts and as the Prophet speakes Ionah 2.8 by wayting upon lying vanities forsake our owne mercies oh then let us now in due season whilst grace is offered forsake the sinke of our sinnes and bend our course unto the blessed state of Glory For how know wee whether God will ever extend his favourable mercie to us any more but that rather for our wilfull and violent contempts of his compassionate love he will leave us to the hardnesse of our hearts Me thinks beloved in Christ Iesus wee should never forget that remarkable example set down by our Saviour in Saint Lukes Gospell Luke 14.24 there wee see was but one invitation which being carelesly refused oh behold the conclusion the Master of the feast doth plainely witnesse that none of those shall tast of his supper nor favour nor mercie should ever bee offered to them more How plainely is this exprest unto us in the foolish Virgins Matt. 25.5 they had opportunitie to have furnished their lamps with oyle but they as we are prone sleeping in the dreggs of their evill regardlesse of their estates carelesly and securely past it by Ver. 12. but what was the sequell why the doore of mercie was shut against them for ever a definite sentence was pronounced upon them I know you not a dolefull voyce excluding all favour and mercie including all woe and miserie Wee may further see in the prophecie of Ieremy Ier. 14.11 that when the people had hardned their hearts and contemptibly abused the time of Gods mercie and favour it so exasperated him that hee forbids the Prophet so much as to pray to doe that people good and doth plainely witnesse that by this their pravitie his love was so withdrawne from them Ier. 15.1 that though Moses and Samuel stood before him those two religious servants deare in his sight that had obtained great matters from him though these stood before him and should intreat for this people yet his affection could not be toward them Zachar. 7.9 10 If we looke into the prophecy of Zacharie wee may there see that the Lord offered that people mercy he seriously exhorted them to turne from their unhallowed courses to execute judgement to shew mercy and compassion every man to his brother to oppresse no more the widow nor the fatherlesse the stranger nor the poore and let none of you imagine evill in your heart Vers 11. But when they refused to hearken when they pulled away the shoulder and stopped their eares that they should not heare Vers 12. when they made their hearts as an adamant stone lest they should heare the Law Vers 13. c. then came there great wrath from the Lord of hosts then it came to passe that as he cried and they would not heare so they cried and he would not heare c. Yea wee cleerly see that when Christs mercy to Ierusalem was refused Mat. 23.37 Luke 19.41 who would have gathered them together as the Henne her Chickens but they would not whose stubborn pertinacy as it drew compassionate teares from his blessed eyes so it provoked him to denounce a finall judgement against them Behold your habitation shall be left unto you desolate Oh remember we it is Gods owne voice Gen. 6.3 My Spirit saith he shall not alwayes strive with man hee will not alwayes bee offering mercy and favour but if a man will not turne he will whet his sword Psal 7.12.13 he will bend his bow c. and will prepare for him deadly weapons Oh then that we would be cautious to runne in due season whilst grace is offered before our hearts become hardned in sinne and the gates of mercy shut against us though then wee should roare like Beares and mourne like Doves though then we should cry like the Pellican and pierce the heavens with our skreekes like the Ostritch yet there would be no favour no
compassion Gen. 25.33.34 prophane Esau that more regarded a messe of pottage than a birth right may seeke a blessing with teares and never finde it Heb. 12.17 Oh therefore as we respect our salvation let us now runne this holy Race in due season whilst mercy is offered whilst Christ doth knocke at the doore of our soules before we be shut up in the hardnesse of our hearts And for this purpose prevent we sinne in the very beginning thereof Hieron Dum parvus est hostis interfice Oh sayes Hierome whilest the enemie is small destroy him Wee are wont to say that thought is free but we are mistaken for as Bernard worthily speakes Bern. in Cant. Malae cogitatationes dum ludunt illudunt Ier. 4.14 evill thoughts whilest they dally with us they throw us downe to destruction therefore for evill thoughts the Lord cryes out against Hierusalem How long shall thy wicked thoughts remaine within thee Salomon tels us that evill thoughts they are an abomination to the Lord Prov. 15.26 Wised 1.3 they separate from his Majestie And no marvell for Greg. Mor. 6. as Gregory speakes omnis prius in cogitatione arescit everie one growes first barren in his cogitation for lodge an evill thought a while and it begets delight delight begets consent consent begets action action begets custome Ier. 13.23 Acts 7.51 custome begets hardnesse of heart and hardnesse of heart makes us resist the Spirit of God and to passe by all mercy and favour what then remaines but that preventing all slights of sinne and Sathan wee runne opportunè in due season whilst grace is offered before our hearts become hardned And thus Beloved we see the scope of the first point that primitively as the chiefe and principall we be cautions to runne in due season Secondly for the subsequent things necessary in the forme of this Race foure things are specially remarkable First that wee runne ardenter with an earnest and a fervent zeale and resolution not slowly not coldly not luke-warmly these God will spue out of his mouth but like blessed David Rev. 3.16 Psal 119.46 who concludes hee will speake of Gods testimonies before Kings and will not be ashamed Oh how fervent was Eliah in this holy Race when as to mainetaine the glory of God the honour of his Name 1. King 18.40 1. King 19.4 and the reverence of his Worship hee slew all the Priests of Baal and was content to become as a banished man in the wildernesse Oh how fervent in this course was religious Phineas when as jealous of the honour of the Lord Num. 25.8 and to stay his revenging hand he slew those idolatrous creatures Zimri and Cozbi adulterators of the Worship of the true God! Num. 25. â— â— How strongly fervent was godly Ioshua in this kinde when as to maintaine the true Worship of the Lord hee burnt the groves 2. King 23.4 overthrew the high places and sacrificed the Idoll-Priests upon the altars But we may come to neerer times where wee may behold the blessed Apostles so fervent in this kinde that no threates nor menaces Acts 4.17.18 nor violence inflicted could withdraw them from the promoting of the Gospell of Iesus Christ And many instances might bee given of farre neerer times wherein the Saints of God have beene so fervent in this Race that no terrour no death Acts Mon. no not the cruellest death could ever remove them from this holy Race But strange are the times wherein wee are fallen when every little gust Gust said I alas we will endure no storms nay when every seeming profit when every seeming pleasure when every brainsick humour makes us step aside from this holy Race when wee have so little zeale of Gods glory that wee can be content to passe-by any wickednesse whatsoever when for gaine or favour wee can bee content to intercourse with any be they never so open Atheists be they never so great enemies to Piety and Religion But we may cleerly see that worthy David was of another minde for hee was able to make this Apology for himselfe to God in the midst of great distresse Psal 26.4.5 I have not haunted with vaine persons nor kept company with the dissemblers I have hated the assembly of the evill and have not companied with the wicked and in Psal 139. he cries out in the fervent zeale of his affection Psal 139.19 Oh that thou wouldst slay the wicked oh God c. which speake wickedly of thee Vers 20. thy enemies which have lift up themselves in vaine and to shew his speciall fervency that hee did not this for any private respect of his owne but for the glory of God he emphatically proceedes Doe not I hate them Vers 21. oh Lord that hate thee doe not I earnestly contend with those that rise up against thee I hate them with an unfained heart as if they were mine enemies Vers 22. Oh holy and religious Prophet rarely imitated in this our age In a word so grievous are our times that we may well say with the holy Apostle 1. Cor. 15.32 Like Cyclops in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee have fought with beasts at Ephesus after the maner of men we have to doe with prophane ones strangely monstrous which live as if there were no divine Power which deride and scorne all Gods judgements which have no feare of his sacred Majesty for the wickednesse of the wicked man hath said in the midst of my heart there is no feare of God before his eyes Lucretius Deus illa facit Deus optime Memmi Depulit ex animo qui monsâ—ra metusque Dâ—â—ruÌ„ yet these some Lucretius will commend for the world doth love his owne Againe wee have to doe with Sectaries which will either have a Religion and a God of their owne devising or else they will have none at all We have to doe with Neuters fit for any Religion but truely affected to no Religion But what should I speake of these things alas obsequium amicos veritas odium parit they seeme to be of no value now a daies that doe plainly and truly confront Sathans kingdome If they scarce touch the disease of sinne but do rather guild over impiety the world will proclaime as it were an Hosanna presently but let the ungodly bee duely scourged for their prophane abuse of holy things they will cry crucifige quickly We neede not goe farre for proofe of this see wee it not cleere by experience that they are but contemptible that doe content themselves with the simple truth unlesse they mixe it with some dramme of Schisme or Papisme or Parasitisme or one foule drugge or another seeking rather by policy to gaine favour and by new inventions vaine glory than by sincerity to discharge a good conscience Oh such be our dangerous times such itching eares such inconstant mindes such vertiginous affections our age affords But no