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
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
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
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
of infection and that in a twofold kinde for first as that grievous maladie is of that nature that it doth soone spread an infectious steame unto all those that associate themselves with these Senec. Vitia serpunt in vicinos contactunocent so deales sinne it doth soone as Seneca speakes taint and infect the neighbouring parts Hence it was that our grant-parent Eve associating her selfe with the wicked Serpent Gen. 3. became soone infected with his contagion to her great miserie and the miserie of all her posteritie Hence it was that godly Ioseph living in the polluted Court of Pharaoh became soone tainted with the contagion thereof Gen. 42.15 to sweare by the life of Pharaoh and to speake against his own knowledge and conscience Gen. 42.9 Hence it was that the Apostle Peter conversing with the wicked company Mat. â—6 58 Luke 12.55 the enemies of Christ Iesus became so farre infected with their foule pollution as to deny his most loving Master Aug. in Ps 99. Inter malos boni gemunt sic ut grana inter paleas sicut lilium inter spinas Bern. Heu mihi quia undique mihi pericula undique mihi bella undique mihi tela volant unâ—ique tentamenta quocunque me vertor nulla securitas Therfore well might Austine say inter malos boni gemunt c. the godly doe grone amongst the wicked as the wheat amongst the chaffe as the lillie among the thornes well might Bernard complaine woe is mee for dangers are on every side warres on every side darts doe flie on every side on every side temptations whither soever I turne me there is no security The people of Israell had great experience hereof whilst the Cananites became as thornes in their sides deeply piercing them with the foule infection of their loathsome impieties Thus we see that sinne is fitly compared unto a Leprosie in respect of infection spreading it selfe abroad unto remote and neighbouring parts Iudg. 2.3 Secondly sinne is fitly compared unto a Leprosie in regard of infection more proximate and personall for as that disease doth spread it selfe all over the body infecting every part thereof with its foule contagion so deales sinne by the soule it spreads it selfe all over it it annoyes and polluts every part thereof it blindes the understanding that it cannot discerne the excellent things contained in Gods word it dulls the will and makes it froward in the waies of God most backward to all goodnesse most forward to all evill it depraves the affection and makes it alienate from God for as one speakes a sinner is dumbe and blinde Parat Ser. de Temp. Peccator mutus cecus est he hath neither will nor tongue that prayseth and magnifieth God he hath neither understanding nor heart apprehending or taking knowlege of his sacred mysteries for as the Apostle speakes 1. Cor. 2.14 The naturall man perceiveth not the things that are of the Spirit of God they are foolishnesse unto him hee cannot know them for they are spiritually discerned Thus wee see that sinne is fitly compared unto a Leprosie both in respect of remote and proximate infection Lastly it is fitly compared unto a Leprosie Principiis obsta sero Medicina paratur in respect of curation for although it bee a worthy rule concerning all maladies to stay them in the beginning for feare they grow incurable yet is it most especially urgent concerning this foule contagion for if this be not soone lookt unto even in his very enterance alas it growes forever incurable Such a disease is sinne if it bee not carefully lookt unto in the very beginning of it Peccator inveteratus per peccatum induratur Hieron Dum parvus est hostis interfice it will soon take strength and grow exceeding dangerous for a sinner grown old in sinne becomes hardned by sinne therefore Hierome gives worthy counsell to destroy this enemy whilst he is smal even when it is but in thought for as Bernard tells us Evill thoughts whilst they dally with us they throw us downe to destruction Bernard Malae cogitationes dum ludunt illudunt Thus we see that sinne is fitly compared unto a Leprosie in respect of separation infection and curation Thirdly Sin fitly compared unto a Phrensie propter securitatem stoliditatem violentiam the disease of sinne is fitly sympathized by a Phrensie and that in a threefold kinde in regard of security in regard of stolidity and foolishnesse in regard of fiercenesse and violence First in respect of security for those thus affected how much the more grievously the maladie doth possesse them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common sense is so offended in those troubled with Phrensie that they cannot rightly judge of the nature of any thing as Arist doth witnesse lib. 3 de anim cap. 2. Helcot in Lib. Sap. Peccator quanto pejor tanto minus se reputat peccatorem Prov. 18.3 1. Sam. 15.32 so much the more secure they are carelesse of any thing presumptuous in all things fearing no danger as having lost the use of common or reflecting sense by which they should judge of the nature of things So is it with those laden with the Phrensie of sinne how much the more deep in iniquity so much the more secure for it is truely said that a sinner how much the more worse hee is and deepe in sinne so much the lesse doth hee repute or reckon himselfe a sinner whence it is that Salomon tells us that a wicked man when hee comes into the depth of wickednesse he contemnes that is all admonitions all conceipt of misery becomes most presumptuously secure never considering any imminent danger or stroke of justice ready to bee imposed for sinne committed as Agag when hee was ready to be hackt in pieces hee securely concluded the bitternesse of death was past So pernicious Babel when God was ready to throw downe judgement against her Esa 47.8 shee presumptuously resolved I shall be a Lady for ever misery shall never seaze upon mee So Nebuchad-nezzar when hee was ready to be rejected and made as a beast of the field hee securely proclaimed a most induring pompe Is not this great Babel that I have built for the house of the Kingdome by the might of my Power for the honour of my Majesty Dan. 4.27 As if hee should say my state shall never be changed who can bring downe my might and power So that pampered Epicure though God had sent out a decree against him that very night to take his soule from him Luke 12. yet silly sot the picture of this madde world hee went to bedde with a wonted song of presumptive security Soule take thine ease thou hast much goods laid up in store for many yeares little thinking that that very night should put a period to his life and turne his long hoped joyes to present everlasting woes therefore first sinne is fitly compared to a
Phrensie in respect of security Secondly it is fitly compared to a Phrensie propter steliditatem in regard of the foolishnesse of him that is troubled with this disaster The reason of usual Laughter in such as are distracted is because the phantasie of such doe continually erre in the judgement of the object so that they cannot discern betweene matter of joy and matter of sorrow now it is cleere where there is no judgement there can bee no distinction or discretion of objects and humane nature is rather carried to laughter than to sorrow especially where the disease is not of melancholie very fierce and servent for man is naturally animal visibile a creature apt to laugh albeit the temperament of the humours doe often hinder the production thereof and makes them become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Crassus and Heraclitus which were seldome seene to laugh for when hee is in the greatest misery most oppressed with the strength of his disease yet still you shall behold him as it were to laugh and carrie a pleasant countenance so is it with him whose soule is troubled with the disease of sinne when hee is extreamly miserable when the strength of his foule sinnes are readie to throw him downe to destruction yet still you shall see him to be full of jollitie and to carry a pleasant countenance This was the state of Ierusalem who troubled with the Phrensie of sinne became passing pleasant never discerning the time of their visitation never considering their imminent distresse Christ wept for them but they never wept for themselves but became full of mirth and insultation even when Christ was ready to denounce a wofull curse against them Behold your habitation shall bee left unto you desolate And such wee may daily see to bee the state of all inveterate in sinne they walke with lifted up countenances full of jollitie and insultation yea even those that would bee accounted the sonnes and daughters of Sion we may behold them to be haughtie Esay 3.16 to walke with stretched out necks and wandring eyes as the worthy Prophet speakes shewing much more insultation than humiliation carnall jollitie than religious pietie Thus wee see that sinne is fitly compared to a Phrensie in respect of the mad follie of them affected with that disaster This is the quality of those the ground of whose distraction is fervent burning mellancholie Thirdly it is fitly compared to a Phrensie propter violentiam for as he that is distracted becoms fierce and violent full of rage seazing upon any even his dearest friends and is not reclaimed but by bands and fetters so deales sinne with the soule it makes it fierce and cruell against God for when the Holy Ghost would describe a man laden with the Phrensie of sinne hee tells us that he sets his mouth against Heaven Psal 73.9 he warrs with God himselfe and is never reclaimed but by the speciall power of his justice Exod. 14.8 This was Pharaohs state which made him stand against God and all his power the ten mightie strokes which he strooke at him they danted him not at all but still hee maintained his warre against God and went on in the pursuit of his violent will and never left till God was faine to strike him downe with the hand of his judgement and swallow him up and his whole hoast in the furious waves of the sea And such become all those that deeply lade themselves with the Phrensie of sinne they grow fierce and mad against God and nothing can remove them no voyce of God no mercie nor menace but on still they goe with all violence as if they would pull God out of his throne untill at length he is faine to rowse himselfe up like a Giant and by the invincible hand of his justice throw them downe to eternall miserie for as the Prophet Esay speakes Let mercie bee shewed to the wicked Esay 26.10 corrective mercie in punishing and afflicting them to turne them from the evill of their waies yet they will not learne righteousnesse c. they will not behold the high hand of God but will still warre against his Majestie Thus we see that sinne may fitly bee sympathized by a Phrensie in respect of security in respect of foolishnesse in respect of fiercenesse and violence Lastly sinne is fitly compared unto a Lethargie for as this disease as Aequieta writes drawes upon the bodie even a continuall sleepinesse and as Trallianus saith such a forgetfulnesse that they forget what to speake or what to doe yea as Constantius speakes the necessarie actions of life so deales sinne with the soule it drawes upon it such a deadly and fearefull sleepe that these thus affected forget the most necessarie things that which most specially concernes them even all the waies of God all reverent feare and obedience to his Majestie all peace of conscience all salvation of their soules all eternall joy and felicitie in a word all consideration of their estate and condition Oh doe but survaie the passage of a wicked man and is it not cleere that his soule is thus affected alas hee goes on in a fearfull way and seemes not to remember so much as what way it is or whither it tends or what will bee the end of it hee hath a soule an immortall essence and a body the organ of that soule both which must appeare before Gods Tribune 2. Cor. 5.10 to receive a sentence according to their workes but he seemes utterly to forget it as if he had no answer to make or doome to receive or soule and body to be saved or condemned for who so did but duly consider amongst many other the like passages that onely which the Apostle doth plainely witnesse That an account must bee given for all the things done in our bodies whether they be good or evill how could it but restraine the force of sinne and beate downe the height of wickednesse but the long continued Lethargie of their impieties hath drawn so deadly a sleepe upon their soules that they become even utterly forgetfull of their miserable estate and condition never remembring that which Augustine doth plainely witnesse Aug Quae cunque facio ante te facio illud quicquid est quod facio melius tu vides quam ego qui facio Heb. 4.13 Rom. 2.16 Ezech. 7.9 that whatsoever they doe they doe it before the face of God and that whatsoever it is that they doe that he sees it better than they themselves that doe it All things as the Apostle speakes being naked and open to his eyes with whom we have to doe even their secrets which hee will judge by Iesus Christ nor will his eye spare them not will hee have pitie upon them but will lay upon them all their waies and their abominations shall bee in the midst of them and they shall know that he is Iehova that smiteth all which the deadly sleepe that the Lethargie of their sinne brings
terrene prosecutions Thirdly as the third thing necessary we must run patienter patiently that so wee may obtaine Oh this it must be as it were the Anchor of a Christian soule Gen. 22.10 to make it firme and stedfast against the high swelling waves of this world it must be as a Iacobs staffe to helpe us to passe the jorden of this earthly mansion for many are the rocks and rough the passages incident in this way subject to hinder this spirituall Race Gen 14.12 It was no small obstacle that Lot did meet withall when hee was captivated amongst the heathen and all he had was taken from him Oh how rough a way did good Eliah meet withall when hee was so wearied in the passage of this Race 1. King 19 4. that hee vehemently desired an end of his daies crying out unto God Oh t is now enough oh Lord take my soule I am no better than my Fathers Ionah 4.3 Oh how rockie was that passage that Ionah meet withall in this Race when he was so perplexed that he ernestly intreated the Lord to take his life from him concluding it was better for him to dye than to live Oh how stormy and full of bitternesse was that passage wherein the Prophet Ieremy was so wearied Ier. 20.14 c. that he was forced into those deepe imprecations Cursed be the day wherein I was borne cursed be the man that shewed my Father a man child is borne unto thee Oh that my mother had beene my grave or her wombe a perpetuall conception Oh how great a neede was here of patience as an anchor to withstand the fury of this tempest But most remarkable is that worthy example of Iob Oh how many rockes did he meete withall Iob 1. fiercely affronting him in this holy Race all his goods taken from him all his children slaine in a moment Iob 2.7.8.9 his very wife offensive to him his servants rebellious his vitall and spirituall powers disturbed Iob 19.15 his body disastered from the crowne of the head unto the soale of the foote and which was most grievous his neighbours contemned him Iob 19.19 and his familiar friends became dangerous enemies to accuse him for an hypocrite as a man rejected of God to inthrall his soule in deepe despaire Oh rough and troublous passages oh high and swelling rockes but how climbes hee these why patience the attending handmaid of a lively faith becomes his stay and strong support which made him thus to conclude amidst his many miseries Iob 19.25 c. I am sure that my Redemer liveth and hee shall at the last rise up upon the earth although after my skin the wormes destroy this body yet I shall see God in my flesh I shall behold him in me mine eies shall see him and none other c. In a word many are the rockes and sinister the passages hindering and perplexing the Saints of God in this holy Race within them they have inborne corruptions strugling and striving without them they have Sathan supplanting the world inducing the ungodly some seducing some oppressing some scoffing and contemning all conspiring and combining to overthrow this Christian Race So that patience had need bee the soules continuall attendant to helpe her in these deepe distresses for as the holy Ghost speakes Psal 34.19 Many are the tribulations of the righteous but here is the comfort to settle in their soules the patient induring of them the Lord will deliver them out of all Psal 37.6 Therefore saith the blessed Prophet Waite patiently upon the Lord and hee shall bring forth thy righteousnesse as the light and thy just dealing as the noone day and hee spake it by good experience Oh saith he Psal 40. I waited patiently upon the Lord and hee inclined unto mee and heard my cry he drew me forth from the pit of perdition from the lake of ruine and set my feet upon a rocke and ordered my goings Let mee therefore conclude unto you with the worthy Apostle Heb. 12.1 Cast away saith hee every thing that presseth downe and the sinne that hangeth so fast on and let us runne with patience the Race that is set before us A worthy instruction oh let it be our direction that so in the latest period of this Race we may be able in the assurance of Gods love and comfortable testimony of our approaching happinesse to commend our soules into the hands of God to rest with him in true felicity for ever And thus wee see Beloved that as the third subsequent thing necessary in this Race wee must run patiently that so we may obtaine Lastly as the last thing necessary for the full finishing accomplishing this Race we must run perseveringly for as Hierome speakes Not to begin Hieron Non incipisse sed perfecisse virtutis est but to perfect a thing is truely vertuous Therefore though many bee the obstacles of this Christian Race yet the Saints of God will persevere they will Alciat in Epig. Nititur in pondus Palma consurgit in altum Quo magis premitur hoc mage tollit onus The Palme tree strives against all weight and riseth up on hie The more t is prest so much the more to yeeld it doth denie as David speakes flourish like the Palme tree no pressures shall totally suppresse them but they will grow as the * The faithfull are compared to the Cedar because of the validious induring nature thereof as not being subject to rottennesse or to be worne out with age Plin. lib. 13. Psal 92.12 Psal 84.7 Gen 21.9 2. Sam. 6.16.22 1. Kin. 19.2.14 Dan. 3.19 Psal 16.5.6 Cedar in Lebanon that is strongly and perseveringly they will bring forth fruit in their age for they are planted in the house of the Lord c. and will goe from strength to strength untill they see the God of gods in Sion Let therefore Ismaell scoffe and contemne never so much Isaack will persist in piety and godlinesse let prophane Michol disdaine at blessed David yet hee will dance before the Arke of the Lord to shew his humility fervency and alacrity in the service of his God Nay let wicked Iezabel threaten godly Eliah and binde it with a deep imprecation The gods doe so to mee and more also if I make not thy life like one of theirs by to morrow this time yet he wil persevere in his holinesse and will still be jealous of the honour and glory of the Lord. Let cruell Nebuchad-nezzar prepare an oven made seven times hoter than ordinary custome to consume Shadrach Meshach and Abednego yet they will never be withdrawne but will still persist in the true worship of God Briefly let the world and all the baites therof compasse about the true servants of God yet it can never totally remove them from the love and obedience of the eternall God for they will still say with holy David The Lord is our portion hee will maintaine our lot our lines are fallen unto us in a pleasant place wee have a goodly heritage This is the wisedome of the Saints of God ingraven upon their soules by the Spirit of God by which they hold fast unto their God for they know that they which endure to the end they onely shall be saved Mat. 24.13 1. Cor. 9.24 2. Cor. 4.17 they onely runne so as to obtaine that is an eternall weight of glory The which heavenly wisdome that wee may run so perseveringly as to obtaine that glorious rest the eternall Father be pleased plentifully to afford unto 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 God be all praise power and glory of all creatures in heaven in earth from this time forth for evermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS