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
God Oh therfore labor we earnestly for the graces of Gods spirit be infused into us to drive away the darksome clouds of corrupted nature and to make us see the odiousnesse of the entertaine of sinne and the speciall worth of grace and pietie for the naturall man discerneth it not 1. Cor. 2.14 And because the word of God is the ordinary meanes to worke this upon our soules for which cause the blessed Gospell of Christ is called the ministration of the spirit 2. Cor. 3.8 Rom. 1.16 1. Pet. 1.23 2. Tim. 3.15 the power of God to salvation an immortall seed able to beget us anew and to make us wise unto salvation oh therefore frequent we it diligently and heare we it with all reverent attention for the happie infusion of heavenly grace Pro. 13.13 for hee that despiseth this sacred truth shal be destroyed Pro. 28.9 he that turnes his eare away from it his very prayer shall be abominable it shall bee easier for Sodome and Gomorrah at the day of judgement than for that man Mat. 10.15 Ier. 29.18.19 the Lord will make him a curse an astonishment a hissing a reproach among all nations And thus beloved in Christ Iesus wee see the first point the blindnesse of man in corrupted nature intimated from the multiplicitie of sinnes for hee commits not onely some thing but things even many things worthy of death Come I now unto the second point the patience of God in executing revenge upon the wicked intimated in this that though they commit things worthy of death yet hee forbeares and doth not presently throwe them downe to death The Gentiles committed things worthy of death even many things worthy of death eternall death yet God with patience did forbeare and did not presently execute upon them the strength of his justice nor cast upon them his finall wrath Rom. 6.23 when yet as the Apostle speakes The wages of sinne is death even of any sinne whatsoever Behold then here the greatnesse of Gods patience sinne is committed yet God forbeares nay sinnes things worthy of death many loathsome and odious sinnes yet God forbeares to execute the due deserved stroke of his justice that well might Chrysostome say Chrysost Deus quasi invitus compellitur cum magno dolore peccatores condemnare Ezek. 33.11 God is as it were against his will with great sorrow compelled to condemne stubborne-hearted sinners and to throwe them downe to eternall death for as himselfe doth seriously protest hee doth not desire the death of the wicked but doth earnestly invite them Turne you turne you from your evill waies for why will yee dye oh yee house of Israell Aug. Aversos benigne revocat cuÌ„ ferire potuit praemia promittit Oh saith Aug. he calls back the averse and froward spirits and when he might strike them with the final stroke of his justice he rather doth promise them rewards to move them to revert turne from their evill waies God is patient toward man intensivè extensivè durativè though they commit things worthy of death Thus God is patient sparing man in sinne sparing man the subject of sinne long sparing him though he hath committed things worthy of death How well therefore might this instruct us to bee cautious that wee no longer abuse the patience of our God but now presently revert from our evill waies and turne unto his blessed Majestie for God himself tells us My spirit saith he shall not alwaies strive with man Gen. 6.3 When God would prescribe repentance to that spacious citie of Ninive Ion. 3.4 he offords it but forty daies Yet forty dayes and Ninive shall be destroyed And to his owne particular people hee limits them onely a moneth A moneth saith he shall devoure them with their portions Hos 5.7 Oh that then wee would even now returne from our evill waies and turne to this loving God abusing his patience no longer for wee have his own word Zach. 1.3 Turne unto me saith the Lord of Hostes and I will turne unto you Oh if we turne to him with mourfull hearts deploring our transgressions how soone will hee turne to us speaking peace to our soules and consciences Psal 51.17 for a contrite spirit is a sacrifice unto God yea these Christ himselfe invites Come unto mee all yee that are wearie and laden you that growne under the burthen of your transgressions and I will refresh you Mat. 11.28 I will speake peace to your soules and comfort to your consciences But if we will yet bee so pernicious as to despise the patience and long sufferance of our God by which he would lead us to repentance Rom. 2.4 oh then remember wee what Salomon tells us Eccle. 8.12 13. that though a sinner doe evill an hundred times and God prolong his daies c. yet it shall not bee well with the wicked c. God will not alwaies spare him Aug. Tunc Deus iâ—ascitur quando non irascitur Gen. 19.23 24 for as Austine speakes then is God angry when hee seemes not to bee angry We may see that when the Sunne did rise upon Sodome and there was no expectation of judgement then the Heavens were opened then fire and brimstone was poured out upon it utterly to destroy it Mat. 3.10 Oh take we knowledge therefore that now the axe is laid unto the root of the tree if we will yet bring forth no fruit no true repentance for sinne but wee will still abuse the patience of our God and still commit things worthy of death that it is just with him to hew us downe and cast us into the fire even eternall fire never to bee extinguished And thus much for the second point the patience of God in executing revenge upon the wicked intimated in this That though the Gentiles did commit things worthy of death yet God did patiently forbeare and did not presently throw them downe to death Come wee now unto the third point observed in the matter of this pollution the equitie of God in punishing the wicked exprest in this that he throws down none to death but for things worthy of death they committed things worthy of death Sinne is the cause of Gods wrath and mans miserie Esay 59.2 Your iniquities saith the Prophet Esay have separated between you and your God your sinnes have hid his face from you Lam. 3.39 Iude ver 6. Wherefore saith the Prophet Ieremie is the living man afflicted man suffereth for his sinnes For sinne the Angells were throwne downe from Heaven for sinne Adam was thrown out of Paradise Gen. 3.24 Gen. 6.7 Gen. 19.24 Cassio Tantum unusqulsqua repellitur dividitur à Divinitate quantum ejus peccata cumulantur and a curse denounced against him and his posterity for sinne the old world was drowned and Sodome and Gomorrah burned oh saith Cassiodorus so far is every one repelled and divided from the
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
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
mournfully confessing her sinne and her transgression which so inkindled compassion in this blessed Saviour that presently he pronounceth to her a comfortable absolution Thy sinnes are forgiven thee If therefore we will be the sheepe of Christ wee must heare his voyce humbly truely and mournfully confessing our impieties for to brave out sinne or to lay some colour upon it is to aggravate sinne and make it greater for as Chrysostome speakes malum est peccare Chrysost sed gravius negare aut indulgere it is evill to sinne but it is a greater evill to denie it or indulge it by any colour whatsoever No evill so great but a wicked man may lay some kind of colour upon it For what sinne is so vile that a wicked man may not lay some kinde of colour upon it The base drunkard may say it was companie that induced him to that foule pollution the savage murtherer may inforce it was furie and choler that moved him to that horrid act the damnable swearer may say it was rash inflamed passion that moved him to blaspheme the name of God The Adulterer may alledge it was lust and concupiscence that was the cause of his base wickednesse the greedie insatiable worldling that prosecutes oppression and with the teeth of fraud deceit and crueltie feeds upon living men how easily may he inforce that he doth it to maintaine his reputation to sustaine his charge to leave large revennues to his posteritie But alas these are foolish excuses the fruits of old Adam they doe not minuere but augere crimen they doe not diminish but increase the fault and therefore are never able to stand the tryall of Gods piercing iudgement Oh then as the true sheep of Christ heare his voyce humbly entirely confessing thy transgression Aug. Non crubuisti peccare erubescis confiteri for as Austine speakes wast thou not ashamed to sinne and art thou ashamed to confesse thy sinne oh let this be farre from a Christian heart Fourthly as a fourth speciall instance the true sheepe of Christ doe heare the voyce of Christ delightfully Oh t is a ioy a pleasure to their soules no voyce so welcome to them they long after it they hunger and thirst after it Psal 42. as David doth witnesse of himselfe who being in banishment and not able to come to the house of God to heare his voice he mournfully proclaimes that as the Hart desired the water brookes so his soule longed after God yea saith he my soule is a thirst for the living God oh when shal I come to appeare before his presence Bern. in Cant. Suavia ad gratiam foecunda ad sensus profunda ad mysteria Psal 19. Psal 1.19 And no marvell for as Bernard speakes his words are sweet unto grace pleasant unto the senses profound unto mysteries yea saith the Psalmist they are sweeter than honey and the honey combe and therefore concludes they were dearer to him than thousands of gold and silver And this for speciall reason Ioh. 11.43 44. Luke 7.14 15. Mat. 9.33 Mat. 8.32 Luke 9.42 for t is a precious treasure of admirable force and power for by this mightie voyce the voyce of Iesus Christ the dead were raised the dumb did speak the deafe did heare and divels did depart yea by this most powerfull voyce the hardned hearts of men that raged against this blessed Christ were so farre pierst Acts 2.37 that it did make them to cry out Men and brethren what shall we doe yea by this the darkned world eclipsed with the clouds of sinne Gentiles in the flesh Ephes 5.8 strangers from the covenant of promise Ephes 2.12 without God in the world by this powerfull voyce are made to be no more strangers nor forreiners Ephes 2.19 but citizens with the Saints and of the houshold of God Ephes 5.8 no more darkenesse but light in the Lord even professors of the Gospell of Iesus Christ Well therefore might the Apostle call this blessed voyce the power of God to salvation Rom. 1.16 well might he conclude that this is a lively voyce mightie in operation sharper than any two-edged sword entering thorow Heb. 4.12 even to the dividing asunder of the soule and the spirit In a word well may the sheepe of Christ delight in this voyce for it doth enrich their soules with incomparable happinesse true repentance with mournfull teares to condole their sinnes and their transgressions Now saith Chrysostome teares are the sponges of sinne Chrys Lachrimae sunt spongia peccatorū to wash them and purge them cleane away It doth enrich them with true faith to apprehend Christ Iesus by which they are made one with him Rom. 10.17 Ioh. 17.22 1. Cor. 12.27 Ephes 1.22.23 Ephes 4.15 16. Ephes 5.23 Rom. 8.17 the mystical bodie of that mysticall head and therefore heyres and co-heyres of his eternall kingdome Hence it is that the worthy Prophet doth conclude them to be blessed that live in the house of the Lord to be partakers of this heavenly voyce Blessed saith he are they that dwell in thy house Psal 84.4 they will ever praise thee Yea hence was it that it was such a speciall ioy to his soule to heare any speake of recoursing to those holy places as himselfe doth plainly witnesse I reioyced when they said unto me Psal 122.1 2. we will goe unto the house of the Lord our feet shall stand in thy Courts O Ierusalem O worthy affection prudently directed for as Augustine speakes Aug. in soliq Divina dulcedo quae omnem praesentem mundi amaritudinem toll it in this voyce there is a divine sweetnesse which takes away all the present bitternesse of the world all contempts and disdaines all distresses and afflictions fills the soule with such a secret inward consolation that it makes it conclude with the Apostle Rom. 8.18 that the afflictions of this life are not worthy of the ioyes that shall be revealed yea it so assures it that it makes it able to say Rom. 8.38 39. that neyther death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate it from the love of God which is in Christ Iesus For this heavenly voice the pledge of Gods favour the anchor of the faithfull it is so fastned to their soules by the strength of Gods spirit Bern. that as Bernard speakes it is not broken off by any disease by decrepit age by the intercourse of things by the change of times briefly not by death it selfe but shall rest as a sure comfort and consolation upon the soule for ever Oh therefore Esa 52.7 as the Prophet Esay speakes how bewtifull are the feet of those that declare and publish this message unto the mountaines that is to the sheep of Christ whose affections are lifted up from the dirtie vallies and
loathsome puddles of terrene things to delight in the voyce of Iesus Christ gasping after the comforts thereof as the withered mountaines do after the showres of heaven How bewtifull are the verie feete of these to those for they as the true sheepe of Christ are in love with his blessed voyce and therefore become indeared to the very propounders of this message Wo then to the contemptible hearers of Christs voyce that heare it with disdainfull eares and loathing affections that seeme to say with wicked Pharao Who is the Lord Exod 5.2 that wee should heare his voyce Wo againe to the dull and drowsie creatures those dead-hearted hearers that slugge and sleepe when this sacred voyce is propounded Oh woe to these for they have no pleasure in this message t is not welcome to their soules but loathsome to their affections But let these know yea even all the unhallowed blood that have no taste nor rellish in the voyce of Christ let all these know that they are no sheepe of Christ nay that the verie enemies of Christ that were sent to take this blessed Saviour shall rise up in judgment against their for they in the hearing of Christs voyce were so farre affected that they openly divulged Ioh. 7 47. Never man spake like this man Let me therefore say to those that have yet anie compunction of soule with worthie Austine Discite non diligere ut discatis diligere Learne not to love that you may learne to love Aug. learne not to love the hardnesse of your hearts and the frowardnesse of your wayes that you may learne to love the blessed voyce of Iesus Christ Thus we see the sheep of Christ doe heare his voyce Delightfully Lastly they heare his voyce Obediently as desirous to doe whatsoever he enjoynes oh this t is the very sinew and strength of a Christian consolation not to reason the case with flesh and bloud not to dispute the case with God but obsequiously to obey that which he commands for as the Prophet Samuel doth cleerely witnesse obedience is better than sacrifice 1. Sam. 15.22 and to harken that is to the voyce of the Lord it is better than the fat of Rammes Oh this t is that which God doth deeply desire Oh saith hee that my people would have hearkned to my voyce Psal â—1 13 Oh that Israel would have walked in my wayes And in the fift of Deuteronomie we may see it cleer where God doth earnestly wish Deut. 5.29 Oh that there were such a heart in them to feare me and keepe my commandements alwayes Ezech. 33.11 And in Ezech. 33. to shew how specially he is affected to obedience hee doth seriously protest that as he lives hee doth nor desire the death of the wicked and therefore vehemently exhorts them Turne you turne you from your evill wayes Luke 19.42 for why will you perish O house of Israels But most cleere is this from our Saviours course with Ierusalem where he weeps over it where he cryes out concerning it Oh if thou hadst knowne at the least in this thy day those things that belong to thy peace Luke 19.42 Briefly how excellent a vertue is obedience it argueth not it repines not it murmurs not it distrusts not the providence of God but wholly resignes it selfe unto his will the Lord speakes and obedience obeyes how pleasing is obedience in the sight of God Gen. 22.2 Oh t was no small matter that God required at the hand of Abraham and Abraham if ever hee had survayed it with a carnall eye would soone have argued with God What shall I offer up my sonne what my only sonne the sonne of the covenant the promised seede in whom all nations should be blessed and am I old and not likely to generate and is Sara so aged she hath no hope to procreate what then shall become of this promise But all this past by the Lord commands and he obeyes which was so pleasing Gen. 22.16 17 that the Lord protests Because thou hast done this thing and hast not spared thine onely sonne therefore will I surely blesse thee and will greatly multiply thy seed as the starres of heaven and as the sands that is by the Sea shoare and thy seed shall possesse the gate of his enemies Oh then the worth of obedience Aug. Nil tam expedit homini quà m obedire sola obedientia tenet palmam what impression it makes in the presence of God! that Austine might well say there is nothing so expedient for a man as to obey for obedience onely gaines the victorie Oh a renowned victorie a crowne of immortall glory Psal 119.1 2. therefore saith David Blessed are those that walke in Law of the Lord blessed are they that keepe his testimonies and seeke him with their whole heart with a true and sincere obedience Oh blessed these for they as Saint Iohn saith Rev. 21.7 shall inherite all things all the joyes all the comforts of Gods eternall kingdome Therefore the sheepe of Christ are industrious to heare the voyce of Christ with true obedience with readie hearts to doe that which the Lord imposeth The sinnes of profits and the sinnes of pleasure the Lord calls them from them therefore they abandon them the workes of pietie and remorsefull charitie the Lord invites them unto them and they willingly obey his heavenly voyce esteeming nothing so dear as obedience to this blessed Saviour desiring to resigne themselves wholly to his good will and pleasure that as he saith unto them Seeke ye my face so their soules doe answer Psal 27.8 Thy face Lord will we seeke even in humble obedience all the dayes of our lives For those then who notwithstanding any voyce of Christ are pleased to make the world their God and pleasure to be their soules delight for those whom we may cleerly see by their base practices to be as alienate from Piety as prophane Esau to be as remorselesse as churlish Nabal to be as cruel as those wicked ones in the eighth of Amos that did long to have the new Moone past Amos. 8.5 6. and the Sabbath to bee gone that they might grinde the faces of the poore to sell the distressed for silver and the needy for shoe in a word for those who make religion a cloke for their private fraudes and cunning oppressions for those who content themselves with a meere verball profession without any sincere practice in conversation oh know wee that these are none of the sheepe of Christ for his sheepe doe heare his voyce obediently endevouring to doe whatsoever the Lord prescribes Nay know wee that the wrath of God is imminent over these for as obedience is a pleasing sacrifice so disobedience oh t is displeasing and deeply provokes the wrath of God Will Adam dare to disobey Gen. 3.23 oh no priviledge shall serve his turne God will presently throw him out of Paradise Gen. 19.24 Will
reputing of the creature righteous which is our justification And thus we see how first Christ may be said to know his sheepe Secondly he knowes them preservatively and that internally externally First internally to preserve them from the fury and violence of sinne oh else how soone would sinne extirpe and roote out all grace from their soules but this blessed Saviour preserves them and keepes downe the violence of sinne continually nourishing in them faith and obedience Hence it comes that though grievous disertions do oft-times afflict the very sheep of Christ yet their faith never totally failes sinnes never comes to have plenall domination for as the Prophet Ieremy speakes the Lord hath written his lawes upon their hearts and as the same Prophet speakes hath so put his feare in their hearts that they shall not depart from him that is totally and altogether as afterward I shall more cleerely shew wherefore the sheepe of Christ may well say with blessed David Psal 23. The Lord is our Shepheard he restoreth our soule alas our sliding soule leades us in the paths of righteousnes even for his Names sake Thus first hee knows them preservatively internally to keep them from the fury of sin Secondly he knows them preservatively externally to keep them frō the rage of Satan his wicked complices who if they might be left unto their swinge how soon would they root out the godly from the face of the earth for as the Psalmist saith the wicked doth watch the righteous to slay him Oh how did wicked Iezabell lye in waite to destroy the fervent zelous servant of God Eliah how did cruell Saul plot and practise against innocent David nay the wicked and ungodly who love not each other yet these as we often see can be content to joyne hands together to conspire a mischiefe against the righteous Luke 23.12 Aug. in Psal 36 Conc. 2. Injusti vix se patiuntur c tunc autem secum concordant quum in perniciem iusti conspirant non quia se amant sed quia cum qui amandus erat simul oderunt Psal 129.2 3 4 Pilate and Herod will bee friends together to supplant Christ Iesus This is that which Augustine speakes The wicked can hardly abide one an other c. but saith hee then they agree together when they conspire to destroy the godly not for that they themselves love one an other but for that they both hate him whom they ought to love But let this bee the comfort of the godly that their blessed Saviour Christ Iesus hath stood for their defense and will stand for their defense for ever For the whole flock of Christ may well say They have often afflicted me from my youth oh they have often afflicted mee from my youth but they could not prevaile against me The plowers plowed upon my back and made long furrowes but the righteous Lord hath cut the cordes of the wicked Psal 34.19 For it is cleerly true that many are the troubles of the righteous but the Lord delivereth them out of all he will not leave them in the hands of the wicked that is Psal 37.33 wholly altogether but will so preserve them that he wil give them happy deliverances here Rev. 21.4 or translate them where all tears shal be wiped from their eyes where there shal be no more mourning nor lamentation 1. Cor. 15.28 Psal 16 11. but God shal be all in all before whose face there 's fulnes of joyes for ever Thus we see that Christ knowes his sheepe preservatively to keepe them both from the furie of sin the rage of Satan all his pernicious cōplices Not that the knowledge of God is remissive by proper speaking but in regard of effects Esa 59.2 Thirdly he doth know them remissively that is to forgive and pardon all their sins and their transgressions Oh this is the speciall happinesse of a Christian condition for how grievous a thing is sinne it separates betweene the Creator and the creature For one sinne and that but in thought the Angells were cast out of Heaven Gen. 3.17 Gen. 6.7 Gen. 18.20 For sinne Adam was thrown out of Paradise For sin the old world was drowned and those flourishing cities Sodom and Gomorrah Deut. 19.23 Admah and Zeboim were consumed with fire from Heaven Oh saies the Prophet Ieremie Lam. 3.39 wherefore is the living man sorrowfull man suffereth for his sinne yea so grievous a thing is sinne that when once the greatnesse of it is discerned and the deepnesse of Gods judgements against it oh how it terrifies the soule It made Cain to cry out My sinne is greater than can be forgiven Gen. 4.13 Mat. 27.5 It made Iudas to lay violent hands upon himselfe yea it sometimes strickes no small terror into the very Saints of God It made David to cry out Psal 38.4 Mine iniquities are gone over my head and are as a waightie burthen too heavy for me to beare We see when that innocent lambe Christ Iesus did beare the burthen of our sinnes oh how they plunged him Mat. 6.38 they made him mournfully complaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My soule is heavy round about unto the death Matt. 26.39 they made him grovell upon the earth they made him distill downe sweat like drops of blood and at length to cry out Luke 22.44 My God my God why hast thou forsaken me Oh then how grievous a thing is sinne Mat. 27.46 how happy are they that have the remission and pardon thereof that well might David say Psal 32.1 Blessed is the man whose iniquitie is forgiven whose sinne is covered that is from the revenging eye of Gods justice Oh blessed these for they have great peace of conscience Rom. 5.1.8 assurance that God is their loving Father assurance that they are coheires with Christ of his glorious kingdome Heb. 9.14 blessed therefore are these Rom. 8.17 Hence it is that the Apostle Paul doth place our whole justification in this speciall point Remission of sinnes the privative forme thereof From all which it is cleere that the blessednesse of a Christian doth not consist in this Rom. 4 7. that hee hath no sinne or that God cannot see any sinne in him but in this that his sinnes are pardoned and not imputed to him for the precious merits and satisfaction of Iesus Christ and therefore when these doe at any time through frailtie and weakenesse fall into any sinne God doth punish these onely correctively to amend them and bring them home to himselfe not vindictively to condemne them for their sinnes Rom. 8.1 for there is no condemnation to them that are in Christ Iesus And thus we see that Christ doth know his sheep remissively to pardon and forgive their iniquities Come I now unto the third generall Prosecution and they follow him that is in a threefold manner willingly patiently perseveringly First willingly not
FOVRE SERMONS Viz. I. Sinnes contagion or the sicknesse of the soule II. The description of a Christian III. The blindnesse of a wilfull sinner IV. A Race to Heaven Published by WILLIAM RESSOLD Master of Arts and Minister of Gods Word at Debach in Suffolke IOH. 8.47 He that is of God heareth Gods Word ye therefore heare them not because ye are not of God LONDON Printed by H. L. for GEORGE LATHVM at the Bishops head in Pauls Church-yard Anno 1627. Nobili modis omnibus generosissimo Domino domino EDMVNDO BACON Equiti aurato hujus vitae foelicitatem futurae gloriam QVoties mecum cogito saepe cogito Vir insignissime qua mente quo studio in Republica versaris toties Deo optimo maximo summas habeo gratias te ad excellentiae culmen evehi quo pro authoritate possis pro pietate cupis parcere bonis animadvertere in malos Tempora nostra illustrissime Vir periculosissima sunt omni impietatis genere exundantia quid igitur magis necessarium quà m virtuti omni modo indulgere vitia debellare hanc tibi personam Deus imposuit Tibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commissa est innocentes protegere nocentes profligare Sed quorsum haec quia generosissime Maecenas facilè videamus tu procul dubio pro singulari prudentia tua vnus omnium maximè animadvertis tam projectam esse quorundam ad quidvis audaciam quòd impunitate lenitate armantur non nisi debita punitione coerceri possint tam in aliis imbecillimum esse virtutis studium quòd non nisi magna protectione animatione se illi incumbunt His vero positis imbecillima quaeque quasi robusta invicta redduntur Sed tibi spectatissime Vir non multis est opus Quis haec in te non perspicuè videat Tu es Patronus tu Pater quid ni dicant pii si deseris tu perimus Nunc vero has conciones in lucem provenientes cui potiùs quà m tibi qui non es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicarem vt tibi vivant vt sub vmbra favoris tui nutritae fortiores sint adversus quoscunque malevolos Paeterea observantia mea erga te non mediocris hoc a me vehementer flagitaret si in istis legendis spendorem orationis aureumque illud flumen eloquentiae rerum sententiarumque divitias quibus alii multi luxuriant non inveniae paupertas mea me excusabit Cum opulenti in aures bracteasque aureas offerrent tabernaculo domini struendo etiam grata Deo erat pauperum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pelles filaque tenaia offerentium Si forte aliquando quasi ad idem redire videor in mentem quaeso illud Socratis revocetur cui placebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanè est Vir insignissime axionia illud Tantum quisque scit quantum operatur Quidam sciunt multum multa nolunt verò prodire vel timiditate quadam quod pusilli animi otia nimium colentis inditium est vel superbia elati alios quoscunque scriptores naso suspendunt Objiciant fortasse nonnulli juventutem mihi ideoque silentium quinquennale potiùs indicerent Quibus nihilominus respondeo in hac aetate juvenili quinquennalem taciturnitatèm effluxisse Siquis insuper sortem meam locum in Ecclesia mediocrem objiciat hunc omitto nam dona Theologica qualiacunque sunt ab aestimatione fortunae dignitate loci pendere non debent Necesse habui contra eruditorum censuras seviores scuto instar Fabii defensionem parare Pro caeteris verò qui minùs literati hujus orationis sensum non percipiunt nihil extra conciones afferre decrevi quia cum his non est tam agendum clypeo Fabii quà m gladio Marcelli scilicet errores peccata ipsis aggredi concionibus potiùs quà m in principio longiores ambages contexere Quod reliquum est oro Vir amplissime ut hoc qualecunque mei in te studii observantiae testimonium aequo animo acceptes animumque meum tui nominis publicae vtilitatis studiosissimum pro tua virili magis ac magis confirmes Haud inauspicatè in mentem venit quò tuae excllentiae hunc meum quantulumcunque laborem quem assumpsi fidenter dedicarem plenissimae agnoscèns minime displicere pietati tuae quicquid in Christianae Religionis profectum Dei gloriam in lucem venit Denique has primitias quales sint tuo Patrocinio clarissime Vir humiliter offero teque illas non ex illarum dignitate sed ex animomeo aestimare obsecro hoc me a te impetraturum pro singulari clementia pietate tua non minime spero qua spe fretus Deum ter optimum maximum precor te omnibus thesauris coelestibus magis magisque ditare ad suam ipsius gloriam Reipublicae vtilitatem diu incolumem servare Bene vale illustrissime Vir in Christo Iesu salvatore nostro his fruere foeliciter Dignitatis tuae observantissimus GVLIEL RESSOLDVS HOSEA 14.5 I will heale their Rebellions THe worthy Prophet doth in this present Chapter Vers 2. not onely invite the people to repentance and to revert from their wicked waies Vers 3. but doth also shew unto them the manner how they should performe it Take unto you words and return unto Iehova say unto him Take away all iniquitie receive us graciously and we will render unto thee the Calues of our lips c. And to animate and strengthen them herein hee doth plainly shew them that this their humiliation and reversion shall not bee in vaine but God will answer them in a most compassionate and comfortable manner I will heale their Rebellions I will love them freely c. The limit of my now intended discourse lies within the compasse of these words I will heale their Rebellions In which I consider the subject and the predicate the matter subject in these wordes I will heale the predicate in these wordes their Rebellions And first for the matter subiect In which I consider two things the Person and the Action The Person emphatically set forth unto us in the pronoune Ego I. The Action in the word Heale I will heale And first for the Person I In which we may briefly consider two things first that it is God that doth * Esay 43.25 heale Sinne secondly that he is ready to perform that Cure First that it is God that doth heale Sinne I will heale their Rebellions and that two manner of waies first by not imputing Sinne secondly by quenching the flame thereof burning and arising within us by the force of his Holy Spirit First by not imputing Sinne therefore saith the Lord to his people I have put away thy Transgressions like a Cloud Esay 42.22 Heb. 10.17 Rom. 8.1 and thy Sinnes as a Mist that is in respect of imputation So
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
Vrgently necessarie is it then to discover the propertie of the true sheep of Christ that wee may discerne them from the goates of these corrupted times Consider we therefore the three speciall markes of the true sheep of Christ infolded within the compasse of this Text Audition Cognition Prosecution Audition in the first branch My sheep heare my voyce Prosecution is here to be takē in the good part for the earnest following of Christ Cognition in the second and I know them Prosecution in the last and they follow mee And first for the formost Audition or Hearing My sheep heare my voyce that is in a fivefold manner frequently intelligently humbly delightfully obediently First frequently so the true sheep of Christ doe heare the voyce of Christ not rarely not seldome now and then for fashion but upon every opportunity whensoever it shall be delivered not like those in Iohns Gospell of whom our Saviour complaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 5.40 but yee will not come to me that so yee may have life but yee should bee like vnto good Cornelius in the Acts of the Apostles Act. 10.33 who tells the worthy Apostle Peter that hee and his company were there present before God to heare all things commanded him of God that is all things that hee should then speake or the next day or at any time during his abode with them This was the worthy practice of those Religious converts Acts. 2.46 Act. 2.46 who continued daily with one accord in the Temple that is hearing the divine mysteries and holy truth propounded unto them And this hath been the usuall practice of the Saints of God Mat. 14. to be frequent in the hearing of the word of God so frequent and fervent that in regard of this Mat. 15.32 they scarce permitted themselves time to strengthen their fainting bodies with corporeall sustenance Antonius a man unlearned by frequent hearing of the word of God retained it perfectly in memorie Aug. And Augustine speaking of Antonius a man illiterate saith that hee was so frequent in the learning of the word of God that he did scripturas divinas audiendo memoriter tenere by hearing retaine perfectly in memorie the holy scriptures Which worthy practices of the true sheep of Christ duly considered reproves the sinister courses of many in these our times who are strangely remisse in these holy duties who very seldome frequent the house of God for many times may Gods word bee sounded forth but there are a sort that will not afford so much as their presence at it as if they had no soules to be saved Rom. 1.16 Rom. 10.17 as if this were not the power of God to salvation as if this were not the onely ordinary meanes to beget faith in their soules and to implant them in Iesus Christ in a word as if there were no Heaven of happinesse nor Crowne of immortall glorie for the godly nor Hell of miserie nor Gulfe of endlesse torment for the wicked But in the meane time understand we that these contemners of holy things doe plainely shew they are no sheep of Christ for Christ himselfe tells us That his sheep doe heare his voyce that is frequently upon all due opportunitie Oh whose sheep are they then that are thus carelesse or rather contemptuous of Gods sacred truth who are so penurious in affording their presence in the house of God alas their fruit doth soone descrie them and gives great evidence that they are of Satans sheep-fold for he is a deep contemner of holy things and labours to worke the same effect in all his adherents oh that therefore these would consider their estates is it a small miserie to be a sheep of Satans fold oh know we that he is a dangerous and a cruell enemie a dangerous enemie full of subtiltie for as Bernard speakes habet mille nocendi artes he hath a thousand cunning waies to doe thee mischiefe yea saith Hugo naturam uniuscujusque scrutatur inde se applicat ubi aptum hominem ad peccandum repirit he pries into the nature of every one and there applies his bait where he finds a man aptest to entertaine a wickednesse for he comes not to every one in every kinde but hee subtilly sorts himselfe to the inclination of all Gen. 3.5 Iosh 7.21 1. Sam. 25.36 2. Kin. 3.22 1. King 21. Iudg. 16.1 Iohn 12.6 Gregor hee hath honour for Eve hee hath a wedge of Gold for Achan he hath wine for drunken Nabal hee hath bribes for Gehazi a vinyard for greedy Ahab a Dalilah for Sampson and a bagg for Iudas yea saith Gregorie Diabolus uniuscujusque mores respicit cui vitio sit propinquior illud ponit ante faciem the Divell notes the manners of everyone to what vice he is most prone and that he presents before him Againe hee is a cruell enemie for whither tends all his travells all his plots and cunning suggestions all his intising objects alas utterly to overthrowe thee and to cast thee into endlesse miserie therefore saith Saint Peter 1. Pet. 5.8 Hee goeth about as a roaring Lion Gen. 3.1 seeking whom hee may devoure He surprised our first parents in that sacred place of Paradise Iob 1. 6 9 10 hee accused innocent Iob in the very presence of God yea he durst set upon Christ himselfe that Lion of the Tribe of Iuda endeavouring as a cruell enemie by all cunning utterly to supplant and overthrow them for Matth. 4.3 as Gregorie speakes malitiam arte palliat hee covers his malice with notable cunning Oh then will any bee so pernicious to rest in this miserie will they be sheep of this fold oh how much rather should they use all diligence to breake from this grievous estate and become frequent in the hearing of Christs voyce to give some demonstration that they are of his blessed fold for we heare Christs owne conclusion My sheep saith hee heare my voyce that is frequently upon all due opportunitie Secondly the sheepe of Christ doe heare the voyce of Christ Intelligently that is Iohn 6.53 with understanding and knowledge not like those carnall Capernaites in Iohns Gospell who when our Saviour told them of that great mysterie the eating of his flesh and the drinking of his bloud Iohn 6.60 they dreampt of a carnall and corporeall eating thereof therfore they cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a hard speech who is able to abide it Such also were those in the second of Iohn who required a signe of our Saviour Ioh. 2.18 To whom he replied Destroy this Temple and in three dayes I will raise it up againe but alas they understood him not he meant the corporeall Temple of his body Ioh. 2.20 and they meant the matereall Temple of Ierusalem Therfore they reply Forty sixe yeeres was this Temple a building and wilt thou raise it up againe in three dayes And such are many in these times
Sodome and Gomorrah pierce the heavens with their crying sinnes oh know the heavens wil soone pierce them with showers of fire to destroy and burne them from the face of the earth yea if the whole world will conspire against God and rebell against his sacred Maiestie he will swallow them all up with a generall deluge and will only shew mercie to obedient Noah and his family Gen. 7.21 22. Oh then as the true sheepe of Christ heare wee the voyce of Christ obediently Gen. 7.1 with willing hearts to doe that which he enjoynes And thus wee have here the speciall markes of those that belong to the blessed fold of Christ Iesus they heare his voyce Frequently Intelligently Humbly Delightfully and Obediently what now remaines Will we demonstrate that we are of that blessed number sheepe of that sacred fold O then abandon wee all prophanesse all meere verball profession all insolent braving our of sinne all loathing and fastidiousnesse of sacred mysteries all rebellion against God and violent crueltie against men our pronenes to devoure our fellow creatures to make no question to sweare and for sweare to inlarge our estates or revenge our private malice Exod. 20.16 Lô thahhanah berahhecha hhed scheker for t is Gods owne injunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not answere a false testimony against thy neighbour Abandon wee therefore these base affections and heare wee the voyce of Christ with all due frequency with understanding hearts with humble affections with fervent delight as the very joy of our soules and as the summe of all with intire obedience ready to doe what the Lord injoynes resigning our wills to his blessed will both for our condition in this life and our eternall happinesse in the life to come For our condition in this life to keep us free from all unlawfull designments from all ungodly courses Iob. 7.20 netser haadam for as Iob speakes hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preserver of men yea as the Prophet Esay speakes Esay 59.15 wee are written upon the palmes of his hands our walls are ever in his sight therefore he concludes by his Apostle that he will never faile us Heb. 12.5 that hee will never forsake us Resigne wee then our wills to his blessed will even for our estate in this life Againe for our eternall happinesse that hee will never take his holy spirit from us that hee will breake the power of the grave Hosea 13.14 ephdem she ôl miiad c. t is his own promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will redeeme them from the hand of the grave Oh death I will bee thy death oh grave I will be thy destuction and will bring them to a blessed kingdome Our Saviour himselfe doth witnesse it Feare not little flâ—â—â— it is your Fathers pleasure to give you the kingdome Luke 12.32 〈◊〉 an eternall kingdome for ever Hee therefore that labours to frame his life in this prescribed path of intire obedience the very nerve and sinew of a christian profession as hee plainely shewes himselfe to bee the sheepe of that blessed saviour Iesus Christ so he shall be sure to be compâ—st about with mercies in this life and a crowne of immortall glorie in the life to come And thus much for the first points namely Addition exprest in these words My sheep heare my voyce Come I now unto the second point Cognition contained in these wordes And I know them In a threefold manner may this blessed Saviour bee said to know his sheep observatively preservatively remissively First he may be said to know them observatively as noting all their steps and passages bee they of what nature soever Psa 139.2.3.4 This the prophet David doth plainly witnesse Thou knowest my sitting and my rising thou understandest my thoughts a farre off thou compassest my paths and my lying downe and art accustomed to all my waies there is not a word in my tongue but loe thou knowest it wholly oh Lord. Iob 13.27 This is Iobs acknowledgement Thou lookest narrowly unto all my pathes And againe Thou numbrest my steps Iob 14.16.17 and doest not delay my sinnes mine iniquitie is sealed up as iâ— bag As if he should say so present is it unto thy Majestie as things that are used to be kept under seale And concerning this particular the observation of sinne even in the sheep of his owne fould it is the confession of the whole Church Psal 90.8 Thou hast set our iniquities before thee and our secret sinnes in the light of thy countenance Many places might bee alledged to like purpose but these may be sufficient to any sober spirit truly qualified with grace to shew that Christ doth know his sheep observatively as marking all their steps and passages even their sinnes and their trangressions As for that errour so familiarly divulged in these partes that God can no waie see any sinne in the justified person it is more grosse than the darknesse of Egypt and worthy to be abhorred of all true christian hearts for the imputation of Christs righteousnesse is not as it is divulged a reall making of the creature righteous as if hee were righteous subjectively and not relatively for so to hold is to hold a notable dreame of papisme Faith the form of IustificatioÌ„ and therfore it is cleere that God seeth sin in the justified notwithstanding justification and doth often punish them for their sinnes as the Scriptures plainly witnes that is correctively though not vindicatively And whereas some are so nice that they will not have the afflictions that are imposed upon Gods children to be called punishments herein they at least much forget themselves for they seeke to pull away the genus from the species for the word punish is the genus and respects any affliction whatsoever correction is the species or determinate kinde shewing it is a punishment for amendment and to bring them to Christ So in like maner revenge may be said to be the species of the punishment inflicted upon the pertinacious wicked as proceeding wholly from the wrath of God against their sinnes Now it is a cleere rule that the genus and the species have a mutuall relation that that which may be spoken of the one may be spoken of the other and therefore the corrections imposed upon Gods children may truly be called punishments Nor doth this distinction or difference of the species take away or destroy the unitie of the genus as it is obiected for these rules are cleare that distinctio specierum non tollit unitatem generis againe perficitur genus determinations oppositarum differentiarum Imputation being an externe act and out of us in regard of the matter imputed and is onely internall and within us not materially but formally as farre forth as it is apprehended by faith and so applied unto the soule and conscience and therefore cannot be a reall or materiall making which is justification but
of that wickednesse Thus verbally using assisting speeches for sinne and wickednesse we may become guilty of that sinne Againe manually wee become guilty of the sins of others and that three manner of waies by imposition scription and subscription First by imposition that is of hands so men of spiritual ranke that have power to ordain others become guilty of their sinnes when they promote unworthy persons unto that sacred function therefore that worthy Apostle Saint Paul gives this as a serious charge to Timothy Lay hands saith hee on no man rashly 1. Tim. 5.22 bee not partaker of other mens sinnes keepe thy selfe pure Againe by scription or writing we become to participate of the sinnes of others 2. Sam. 11. 1. King 21. Neh. 6.6 and that not onely when we write for an evill as David to Ioab Iezabel to the corrupt Iudges Sanballat to Nehemiah but when we write any thing that may give assistance to an evill So Rabshakeh was guilty of blasphemie and the heape of his Masters evills whilst in the writing to Hezekiah to daunt him he prefers him before the God of Heaven and Earth and makes his Master the King of Assiria his successe over Idoll gods and Idolatrous nations an argument that even Iehova the Lord of Hosts should not be able to stand before him Thus manually by scription or writing we may make the sinnes of others to become ours Thirdly by subscription we come to participate of the sinnes of others when we subscribe and set our hands to that which is erroneous or evill The example of this in the scriptures is somewhat rare though the practice of it bee very frequent in these our times for there is almost no person so evill nor evill so great but we are apt to subscribe and testifie therein and to use any assistance to countenance extenuate or colour it But the times it seemes not being antiently so evill no marvell if the scriptures bee something silent herein onely some sympathy hereof wee may see in the sixt of Daniel Dan. 6.7 8 9. for when the Governours of Darius had conspired a mischiefe to intrap Daniel and had drawne a decree to that purpose that no petition should bee asked of any saving of Darius and that by the space of thirty daies and who so should attempt the contrary to bee throwne into a den of Lions when this decree was brought to Darius hee confirmed it that is by subscription and sealing of it and so became guilty of their sinne And thus adiuvando by giving any helpe or assistance unto evill whether it bee personally verbally or manually we become guilty of that evill Actual consent is when we entertaine personall societie with the wicked in their evils Psal 50.18 2. Ioh. v. 10. Fiftly consentiendo by consent we come to make the sinnes of others to become ours and that in a threefold kinde actually verbally and silentially Of the first the Prophet David speakes describing the nature of a wicked man When thou seest a theefe thou consentest with him and art partaker with the adulterers Of the second Saint Iohn speakes who tells us that if any deliver erroneous things not bringing the doctrine of Christ we are not to bid them so much as God speed for by that consent he tells us wee become partaker of their evill deedes Thirdly silentially wee become guilty of this sinne for there is consensus silentii a consent of silence as when we see sinne and say nothing of it which is contrary to Gods iniunction Lev. 19.17 Thou shalt plainely rebuke thy neighbour and not suffer him to sin and contrary to the Apostle 1. Tim. 5.20 Those saith he that sin rebuke openly that the rest may feare and it is a cleer rule that as malum consilium inducit in peccatum so malum silentium relinquit in peccato as evill counsell leades a man into sinne so evill silence leaves a man in sin Therfore what the holy Ghost speakes concerning the wicked man Psal â—0 21 I will reprove thee and will set thy sinnes in order before thee is fit to be observed by all a due respect being had to time to place and person And thus by consenting to the sinnes of others whether it bee actually verbally or silentially we become guilty of the sinnes of others Sixtly indulgendo by indulging and flattering others in sinne we become culpable of their sinne so the wicked are said to blesse the covetous that is to indulge and flatter them in their evill A dangerous course for as Austine speakes Aug. in Ps Adulantium linguae alligant animas in peccatis Ezech 13.22 Indulgence is so great an evill that Antisthenes was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is better to fall among ravening Crowes than among flatterers the tongues of flatterers doe binde the soules of men in sinne This was that for which the Lord did cry out against the Prophets of Ierusalem witnessing that they did strengthen the hands of the wicked so indulging and flattering them in their sinnes that none could returne from their wickednesse for which the Lord doth testifie against them that they were to him as Sodom and as the inhabitants of Gomorrah for to them that did despise him they proclaimed they should have peace and to them that walked after the stubbornnesse of their owne hearts they concluded no evill should come unto them so flattering them in their evills that they did binde up their soules in sinne A sinne so familiar in these times that there is scarce anie wickednesse so great or errour so odious but it findes some Parasite or other to flatter and indulge it but he saith Salomon Prov. 24.24 that saith to the wicked Thou art righteous enough thereby flattering him and strengthning him in his sinne him the people will curse yea Ezach 13.18 against such as these the Lord himselfe doth denounce a woe plainly testifying he will execute upon them the fiercenesse of his wrath And thus we also see that by indulging and flattering others in sinne wee become partakers of their sinne Seventhly recipiendo by receiving into our houses and societies wicked and ungodly persons we come to participate of their evils This was Sauls fault who entertained wicked Agag into his Court 1. Sam. 15. whom the Lord had accursed Exod. 17.14 This was the fault of the Israelites who received into their societie irreligious and prophane women Iudg. 2.3 who became as thornes in their sides to infect them with their evills and to exasperate the wrath of the Lord against them This also was Salomons defect 1. King 11.1 2 9. who by his entertaine of Egyptian women and divers others of Heathenish and Idolatrous condition became culpable of their evils to the deepe tainture of his soule with sinne and the no small provocation of the wrath of God against him Be we therefore warie how we receive into our houses or societies known
led to pronounce his sentence by no hatred by no preiudice by no lightnesse or partiall respect Wherefore Iethro would have such to be Iustices as are not only men of courage such as might not pullos interimere gallinas praeterire strike the lesser and passe by the greater as if the Lawes were like to Spider-webs to catch the little flyes but to let the greater breake away but as the dignitie and greatnesse of the person doth increase the fault as Seneca speakes and makes it fouler Senec. Dignitas auget crimen so it should increase the punishment and make it the sharper Papinianus Wherein Papinianus was so absolute so voyde of respect of persons that hee chose rather to dye than to excuse the parricide of Antonius Bassianus Observe we therefore Iethro would not only have these to be men of courage such as might not bee daunted to execute justice for the great lookes or proud carriage of any person but also men fearing God Ecclus. 14.5 such as had religion in their hearts for cui bonus qui sibi nequam to whom can he be good that is evil to himselfe how can he execute iustice abroad that hath a corrupt conscience at home Amb. sup Psal sic exprimitur in Can. 3. qu. 7. Iudicet ille de alterius errore qui non habet quod in seipso condemnet judicet ille qui non agit eadeÌ„ quae in alio putaverit punienda ne cum de alio judicat in se ferat sententiam Rom. 2.3 Gen. 18.25 If our own hearts be infected with the grosse epilepsies of ebrietie adulterie contempt of God and his Ordinances or with the unsavourie seeds of exorbitancie or faction we will hardly duely punish these in others therfore saith Ambrose let him iudge of the fault of another which hath not that hee may condemne in himself let him iudge which doth not the same things which he thinkes fit to be punished in another lest whilest he iudge of another he pronounce sentence against himselfe For as the Apostle speakes thinkest thou O man that iudgest them which do such things and dost the same that thou shalt escape the judgement of God for as Abraham worthily speakes shall not the Iudge of all the world do right Take wee heed therefore that we execute iustice at home mortifying and beating downe our owne private corruptions that wee may the better iudge others abroad For this purpose Aristotle doth call a Iudge a living law Arist 5. Eth. c. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that he should ever retain due vigor strength of vertue at home in his owne conscience that hee might never be queld nor tainted with sinister passages abroad to others Briefly the matter of injustice in what kind soever was ever so odious that ancient Lawes prescribe severe punishment against it as appeareth by Tully in his Oration for the Law Manilia by the Code by the Digests where it is set downe that if it were in a pecuniarie matter there should be a threefold restitution and a removeall from authoritie but if it were in a criminall cause there should be a confiscation of all their goods and a perpetuall banishment Yea Gellius tels us Gell. l. 20. c. 1. that by the Law of the twelve Tables this evill was punished with no lesse than death it selfe O but observe we now in how great a measure were it within the compasse of this guilt if by connivencie upon sinister respects there should be a passing by of those grosse criminall offences so frequeÌ„t in these times as first the great contempt of Gods word wherein many may be found that verie rarely that very seldome recourse to the house of God to heare his sacred truth propounded unto them great demonstration of Atheisme Lev. 12.45 Wee may see that the Law of God provided that the Lepers to the end they might be knowne of all and as infectious persons shunned of all should have their clothes rent their head bare a covering upon their lips and were enjoyned to cry I am uncleane I am uncleane And shall these farre more dangerous than Lepers whose contagion tends to the ruine of soule and body shall these receive no due punishment that all might note them and shun them Oh know we that as Seneca speakes vitia serpunt in vicinos contactu nocent sinnes are infectious and do breathe forth a contagious steame to the neighbouring parts Againe wee see if the credite and reputation of men be toucht by the taint of unsavoury tongues the lawes soone yeeld a remedy but oh strange times shall the sacred name of God bee deeply blasphemed shall unhallowed creatures by their horrid oaths pierce the very Heavens and by their hell-bred execrations affront the very throne of God and shall none regard it though God himselfe as iealous of his own reputation Exod 20.7 do plainly tell us that he will not hold these as guiltlesse but doth cleerly conclude Though none shall regard to punish it yet he himselfe will revenge it with some grievous misery for saith the Lord Because of oathes the whole Land shall mourne Ierem 23.10 Thirdly for those two foule concurrent sinnes drunkennesse and adulterie confederate mischiefes monsters begot by hellish spirits These two sins are not onely frequently combined together but doe strangely abound in each place burthensome to the earth offensive to the heavens loathsome to all true Christian affections how uncontrouleable walke they in our streets how disdainfull of our reproofes and what shall iustice smile at these foule sinnes shall now great lookes swaggering habits large purses or some secret solliciting Parasits work favour to these base designes Oh remember wee that the very heathen by the light of nature knew these sinnes to be odious Leart l. 1. and therfore in the Athenian Common-wealth by the Law of Solon they were punished with no lesse Philip. actione 9. than death it selfe Oh know we that now in these our times these sins become impostumated sweld so high that it is time all favour laid aside to lance them with the sword of iustice for they so pester each place that they become more noisome than the loathsome frogges to the land of Egypt Oh therefore suffer not these foule sinnes by connivencie to reflect upon your soules let God have his glorie Phocyl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postellus cap. 4. AEsc in Timarchum Sigon l. 3. They used to give judgemeÌ„t not so much by the words of the pleaders or the witnesses as by that conscience which they perceived of the matter in the hearing of it A worthy course Cicero 3 oâ—fic Heraclides de Tenne Extat haec Lex apud Damasc hisce verbis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 82.1 2. Senec. Si accusasse sufficit quis innocens erit let sinne have his due desert You might remember what the very heathen man exhorts Distribute saith hee that which
and the benefite of others that you may at length possesse a Crowne of immortall glorie Thus beloved you see the scope of the Apostle you see his worthy exhortation most fit to be recorded in the soule of every Christian Run so that ye may obtaine In which I might consider the action and the limitation thereof the action in the word Runne the limitation in these wordes so that yee may obtaine or we may consider in them the materiall the formall and the finall the materiall in the word Runne the formall Runne so the finall that yee may obtain or if this be too prolixe we may by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bury the finall in the formall and so present unto you onely matter and forme the matter in the word Runne the forme so that yee may obtaine And first for the matter Runne Which I may consider first in the abstract as it implies a Race secondly in the concrete with the coherence of the Text as it implies a certaine speciall kinde of Race and first for it in the abstract The state of man in this world may fitly bee compared to a Race whether wee respect quantitie or qualitie the naturall life of man or his corrupted nature First Aug. Quid est vita praesens nisi quidam cursus ad mortem Chrysost in Ps the naturall life of man what is it but a speedy Race that is soone run Oh saith Augustine what is this present life but a certaine course unto death Every step wee tread saith Chrysostome doth tend unto a privation therfore Iob concludes My daies saith he are more swift than a Runner Iob 9 25 26. they have fled away and seene no good thing they are passed as the most swift ships and as the Eagle that flieth to the prey Hence it is that in the seventh of his Historie he compares the life of man to a hireling Iob 7.1 and in the foureteenth Iob 14.2 unto a flower and a shadow which doe soone passe away and is of no continuance And Moses compares it to a dreame Psal 90.5.9 that is soone had and soone forgotten and to a word that doth fade and vanish away in the very sound therof yea God himselfe bids the Prophet Esay proclaime to the world that this vitall power it is but as grasse that doth soone wither way Esay 40.6 Cry c. that all flesh is grasse and all the glorie thereof as the flower of the field So that we see it cleer that the state of man in respect of his naturall life may well bee said to bee as a swift Race that soone speedes unto an end Which might well serve as a caution to the secure Nabals of these times to whom it is common with greedy pursuit to prosecute the world 1. Sam. 25.11.38 to bar their hearts against all remorsefull charitie and to involve themselves in deepe impietie without any sense or feeling of the sicklenesse of their estates Psal 73.19 which are subiect suddenly to perish come to a fearfull end Againe this might well bee a remembrance to the pampered Libertines of these times with whom it is familiar to cheere their soules in luxurie Luke 12.19 20. never considering the voyce of Gods spirit to the Epicure Thou foole this night shall thy soule be taken from thee Againe if we consider the state of man as for his naturall life so also for his corrupted nature it may fitly be compared unto a Race for how prone are men cloathed with the cloudes of vicious nature to prosecute sinne oh how swift are the ungodly unto evill how speedy are they in this Race when any are about any thing that is good oh how long are they in determination how slowly doe they bring it into action We see in divers it is long before they have so much as a determination to leave sin but when doe they proceed to practise oh how slow are they in this kinde Wee may often heare the ungodly say when God doth execute some stroke of iustice upon them Oh if we be delivered from this destresse wee will never doe as we have done but wee have seene it fare with divers of these even as it did with obdurate Pharaoh Exod. 9.27 28. who when the hand of God was upon him then he sends for Moses and Aaron to pray for him then hee cries out acknowledging his wickednesse I have sinned the Lord is righteous but I and my people are wicked then hee concludes Ver 34. hee will bee obedient to Gods voyce hee will let the people goe but let the Lord withdraw his hand of iustice but a while and hee will harden his heart againe and become more rebellious than ever he was before Such steps may we sometime behold in ungodly persons some determination to leave sinne but how intolerably slowly doe they bring forth the practise thereof So that we may see it cleer it is a long time in divers before they determine any thing that is good but to proceed from determination to practice oh how rare are they in this kinde But in the case of sinne and wickednesse we may see it farre otherwise Gen. 4.8 Cain was speedy to determine his Brothers death and hee was speedy to put it in practice Herodias was speedy to determine her cruell revenge against Iohn Baptist Marke 6.19.24 and she was swift to put it in action preferring her determined revenge before the halfe of a Kingdome Yea the blessed Evangelist doth witnesse unto us that when the wicked and bloudy Iewes had got the Coate of Christ into their hands Ioh. 19.23 24. they speedily determined what they would doe with it and presently they put it in practice they cast lots for it but oh that the Coate of the righteous should ever come into the hands of the wicked But here wee may see it cleere that the ungodly are speedy in the course of mischiefe This Salomon doth plainely confirme Their feet saith he doth runne to evill Prov. 1.16 Yea saies the Prophet Michah they imagine iniquitie upon their beds Mich. 2.1 and assoone as the morning yeelds light they practise it speedy in the determination speedy in the execution of evill Oh how great experience have we hereof in these our corrupted times wherin we may behold many not onely as the Prophet Esay speakes to draw iniquitie with cords of vanitie and sin as it were with cart ropes Esay 5.18 or as Iob speakes to drinke it in like water Iob 15.16 but to runne the Race of sinne like speedy feeted Nimshi's casting away all feare of God all regard of his worship all respect of his sacred word never fixing an eye upon it but when they make it a cloke for their base designements But let these know that are so swift in the course of evill that that shall bee true of them for ever that the holy Ghost sets downe of them by
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