FOUR SERMONS, Viz. 

I. Sinnes contagion, or the sickness of the soul.  
II. The description of a Christian.  
III. The blindness of a wilful sinner.  
iv A Race to Heaven.    
Published by WILLIAM RESSOLD, Master of Arts and Minister of God's Word at Debach in Suffolk.  JOH. 8.47. 
He that is of God heareth God's Word: ye therefore hear them not, because ye are not of God.  
LONDON, Printed by H. L. for GEORGE LATHUM, at the Bishop's head in Paul's Churchyard. Anno 1627.   

Nobili, & modis omnibus generosissimo Domino, domino EDMUNDO BACON Equiti aurato, hujus vitae foelicitatem, & futurae gloriam.  
QVoties mecum cogito (& saepe cogito Vir insignissime) qua ment & 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, quàm 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, unus 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 quàm tibi, qui non es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dedicarem? ut tibi vivant, ut sub umbra 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, quàm gladio Marcelli: scilicet errores & peccata ipsis aggredi concionibus potiùs, quàm 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 utilitatis 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 utilitatem diu incolumem servare. Bene vale (illustrissime Vir) & in Christo jesu salvatore nostro his fruere foeliciter.  
Dignitatis tuae observantissimus, GULIEL. RESSOLDUS.   
HOSEA 14.5. 
I will heal their Rebellions.  
THe worthy Prophet doth in this present Chapter, 
Vers. 2.  not only invite the people to repentance, and to revert from their wicked ways, 
Vers. 3.  but doth also show unto them the manner how they should perform it: Take unto you words, and return unto jehova, & say unto him, Take away all iniquity, & receive us graciously, and we will render unto thee the Calves of our lips, etc.  
And to animate and strengthen them herein, he doth plainly show them, that this their humiliation and reversion shall not be in vain; but God will answer them in a most compassionate and comfortable manner, I will heal their Rebellions, I will love them freely, etc.  
The limit of my now intended discourse lies within the compass of these words, I will heal their Rebellions. In which I consider the subject and the predicate; the matter subject in these words, I will heal; the predicate in these words, their Rebellions. And first for the matter subject: In which I consider two things, the Person, and the Action: The Person emphatically set forth unto us in the pronoun Ego, I. The Action in the word Heale, I will heal. And first for the Person, I: In which we may briefly consider two things, first, that it is God that doth 
* Esay 43.25.  heal Sin; secondly, that he is ready to perform that Cure. First, that it is God that doth heal Sin, I will heal their Rebellions: and that two manner of ways, first by not imputing Sin; secondly by quenching the flame thereof, burning and arising within us, by the force of his Holy Spirit. First by not imputing Sin, 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 Sins as a Mist, that is, in respect of imputation: So that to these there is no condemnation; wherefore, saith David, Blessed is the man, to whom the Lord imputeth not Sinne. 
Psal. 32.  Again, he healeth our sin by quenching the inherent flame thereof by the force of his Holy Spirit: for it is the operation of God's Spirit to beat down sin, 
Rom. 6.6.  to mortify corruption, and to renew in us the Image of God. Thus we see, 
Ephes. 4.24.  that it is God that healeth sin, as the efficient and principal Agent: Therefore to him let us seek, of him let us desire the pardon and remission of our sins, of him let us entreat for the force of his Holy Spirit, to quench the flame of our inborn Corruption, bidding a farewell to all Romish superstitions, indulgences, satisfactions and invocations of Saints, for our God is a jealous God, and will not give his Glory to another.  
Again, as it is proper unto God alone to heal Sin, so he is most ready to perform that Cure, which is, the second point to be considered. No sooner did Ephraim submit himself, and entreat the pardon of iniquity, but presently the Lord replies, I will heal their Rebellions; plainly witnessing that he is not wanting to us, if we be not wanting to ourselves: but if we acknowledge our misery, and moure for our transgression, he is most ready to cure us: Oh how frequent are examples in this kind! When David from his mourning soul did cry out, 
2. Sam. 12.15.  peccavi, I have sinned, presently God had his Messenger ready to speak comfort to his soul, Thy Sin is put away. When that Luxurious son, that had prodigally spent his portion, 
Luke 15.  did but once cry out, Father, I have sinned against Heaven and against thee, and am no more worthy to be called thy Son, presently his loving Father did run to meet him, he did embrace him in his arms, he did kiss him with the kisses of his mouth, and gave him royal entertainment. Alas, 
Luk. 7.38.  when deep wand'ring Mary had the feeling of her Misery, that she came and stood at the feet of CHRIST, wept and mourned for her transgression, oh how soon were the gates of Mercy opened unto her; how soon did she hear a comfortable absolution? Oh that then we would be cautions, that we be not wanting to ourselves by the hardness of our hearts, refusing this blessed Cure: 
Cant. 5.2.  we have Christ jesus crying unto us with sweet and familiar terms, Open unto me, my sister, my love, my dove, my undefiled. 
Rev. 3.20.  He tells us, that he stands and knocks at the door: If any man open unto him, he will come unto him, and will sup with him. Oh that then we would endeavour to open our hearts to entertain this heavenly Physician, that he might heal and cure the deep corruptions of them, lest whilst we keep fast the door of our hearts, at length the door of mercy be shut against us, and we perish in the loathsome disease of our sin and wickedness: And so much briefly for the person, emphatically set forth in the pronoun Ego, I; I will heal their Rebellions.  
Come we now unto the Action, expressed in the word heal; by which Metaphorical speech is plainly intimated, that sin is a disease: for as there are corporeal Maladies that do affect the body, so there are spiritual Maladies that do affect the soul.  
Wherefore to insist upon this Metaphor, and the more clearly to show, that sin is a disease, even a furious and a grievous disease, that doth in a special manner oppress, contaminate and infect the soul; we may fitly compare it to a Fever, to a Leprosy, to a Frenzy, to a Lethargy. And first unto a Fever, and that in a fivefold respect; first in regard of debilitation: for as a Fever doth wonderfully debilitate and weaken the body, making it unfit to perform any validious exercise, so dealeth sin with the soul, it so weakens it that it becomes unable to perform any holy duty, 
Prov. 15.18.  any fit action pleasing in the sight of God: for what saith Solomon? The sacrifice of the wicked is abominable unto God, 
Heb. 11.6.  all he doth is odious in his sight: for, as the author to the Hebrews speaks, without faith it is impossible to please God. But where sin hath plenall domination, there saving faith hath no impression: therefore it follows, that all that these do, is utterly dispeasing unto God. Thus first sin is fitly compared unto a Fever in respect of debilitation, it so weakens the soul, that it makes it unable to do any thing that is savoury in the sight of God.  
Secondly, sin is fitly compared unto a Fever propter gustum, in respect of taste: for as to him that is affected with a vehement Fever the most sweetest things become bitter and distasteful, so is it where the soul is laden with impiety, 
Psal. 19.10.  there the most wholesome and pleasant things (that which David proclaims was sweeter to him than honey and the honey comb) becomes most sharp and unsavoury. What could be more sweet than Christ's most heavenly speech delivered in the sixth of john? 
joh. 6.53, 54.  Except ye eat my flesh and drink my blood, ye have no life in you. Whosoever eateth my flesh and drinketh my blood, hath eternal life, etc. Oh what could be more sweet than this heavenly voice? but what could be more harsh, 
joh. 6.60.  or more distasteful to the soul-sick carnal Capernaites? therefore they cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: oh this is a hard speech, who is able to hear it? Again what could be more sweet than our Saviour's blessed speech to that penitent sinful woman, 
Luke 5.  pronouncing to her a most comfortable absolution, Thy sins be forgiven thee? yet what could be more displeasing to the arrogant Pharisees? 
Luke 7.49.  therefore they murmured among themselves, Who is this, that even forgiveth sins? Thus secondly sin may fitly be compared to a Fever propter gustum, in respect of taste: for it makes the sweetest and most savoury nutritives, to seem as if they were most sharp and violent distructives.  
Thirdly, sin is fitly compared to a Fever, in respect of digestion: for as the fierce inflaming Malady doth so oppress the stomach, that it disables it to admit digestion to the most wholesome food, but oft makes it become so loathsome to it, that it doth evomere, send it forth again; so dealeth sin with the soul, it disables it to admit digestion to the most heavenly things, but makes them so loathsome to it, that it suffers it not to possess so much as any quiet impression: Hence it was, that though Noah spoke to the old world to return from their impieties, 
Gen. 6.3.  or else the Lord would destroy them by a general deluge from off the face of the earth: though he did build the Ark in their sight, to show the certainty of this judgement, unless they would revert, and continued this admonition by the space of a hundred and twenty years; yet behold their miserable state, they admit it no digestion, but did as it were evomere, send it forth again: for their souls were full of sin, 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 departed from that pernicious city, for God would destroy it: alas, they held it ridiculous, they admit it no digestion, for their souls were full of sin. 
Exod. 5.1.  Though Moses delivered the express word of God to Pharaoh, that he should let his people go, and free them from their grievous captivity: alas, his stomach would not bear it, he would give it no passage, but 'twas loathsome unto him. therefore he replied, 
Ver. 2.  Who is the Lord that I should hear his voice? what, is there any that can command me? any, to whom my Sceptre should stoop? for his soul was full gorged with horrid sins. So though the Lord by his Prophet jeremy, 
jer. 18.11.  did plainly witness against the wicked ones of those times, that he had prepared a plague for them, that he had purposed a thing against them, and therefore invited them to return from their sinister ways, to prevent that fearful stroke of his justice: alas, they would none of it, they admit it no digestion, but return it up again, 
jer. 18. 1●.  desperately answering, We will walk after our own imaginations, we will do every man after the stubbornness of his wicked heart, for their souls were full of sin. So our blessed Saviour gave that yongue Man in Mathewes Gospel a special Cordial, to revive his dying spirits, 
Mat. 19.21.  to cure that great disease, the Philarguria of his soul, but oh the misery of that fearful sin, it suffers it not to work upon him, it sends it up again: alas, he went away sorrowing. 
Mat. 19.22.  Feign he would have retained Christ's blessed potion, but the strength of his disease would not admit it; therefore he bids a farewell to Christ jesus. Thus thirdly sin is fitly compared to a fever. It takes away the stomach of the soul, and makes it unable to digest the most wholesome things.  
Fourthly, sin is fitly compared to a Fever propter inflammationem, in respect of fierce and violent inflammation: for as that virulent Malady burns, and with its unnatural heat torments all the vital and spiritual powers, so deals sin with the soul, for even oft in this life, it fearfully inflames it, burns it, and fills it full of wrathful horror: For although wicked and profane persons do many times pass by the remembrance of their sins, either by lascivious discourses, vain societies, dissolute sports or the deep habit of sin, for, as Bernard speaks, 
Bern Ser. 8. in Cant. Isid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an evil habit doth harden, and, as Isidore speaks, makes us become even without sense and feeling; But what? oh, yet sin lieth at the door, it waits opportunity to plunge the soul with fearful 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 cain's conscience had no feeling of that great sin of murder, which he had committed, nay though God spoke to him, and asked him, Where is thy brother? 
Gen. 4.9.  which a man would think should have made Cain, to have looked down upon his guilty conscience, and to have stood amazed, shaked and trembled at this voice: but alas, it stirred him not at all, he 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 brother's keeper. As if he should say, I hope you will not lay his death to my charge, will you offer me that indignity? So that here Cain was without all touch of conscience, his great crying sin of murder troubled him not at all: but what? was this always cain's state? oh no, at length you may behold the fearful fury of this sin, so flame up in his soul and conscience, that the extreme burning heat thereof, did make him cry out, My sin is greater than can be forgiven. 
Gen. 4.13.  Strange alteration, of late he saw no sin, it troubled him not at all; and now he sees so huge a burning flame, that he thinks all the ocean of God's mercy is not able to quench it: therefore he cries out, My sin is greater than can be forgiven. Again, there was a time when treacherous judas had no taste nor feeling of his wickedness, he plotted and practised against his most innocent Master, he combined and conspired with the Scribes and Pharisees, Christ's most cruel enemies, he concluded with them, 
Mat. 26.14.  to betray him into their hands, and that for a mean and a base reward: and what? 
Vers. 15.  was he touched for this sin? oh no, he came into his master's presence with the rest of the Apostles, and heard him openly divulge, One of you shall betray me: 
joh. 13.21.  yet it stirred 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 clear a man as could be. Is it I, Master? As if he should say, I hope, Master, of all the rest, you will not think that I would do such a deed: what I betray you? I, your servant, an Apostle, whom you have preferred to be Treasurer, and Keeper of your store: what, I, betray you? my Master, my most loving Master, an innocent Lamb, a blessed Saviour? oh pray think not that I would do such a deed. Nay though Christ answer him and tell him plainly, Thou hast said, oh judas, thou art the Man, how smoothly and cunningly soever thou carry it; yet it moved him not at all, all this while his conscience was asleep, and so on it goes, judas takes his money, Christ is betrayed, he is condemned, he must dye. And what, still asleep, judas? oh no, now the case gins to be altered; now his sin gins to rouse him up; now it makes such a fire in his soul, that he hath no rest, but runs up and down like a Mad man; now the treacherous hire, which was before more dear to him than his Master's life, oh now he cannot endure it, but up he takes it, 
Mat. 27.3, 4.  and down to the Priests and Elders he goes, throws it them again, and cries out unto them, I have sinned in betraying the innocent blood. And thus he runs to and fro in the fury of his inflamed sin, without all ease, without all rest, as if he were in hell already, until at length he becomes his own executioner, the worst hands living executing the worst man living. But what should I speak of these thus deeply wicked? If Gods own children shall dare to be so bold to suffer sin to rest upon their souls; oh, in these it will break forth into a fiery flame that will grievously scorch, 
Holc●t in I●br. Sap. Peccatum inquietat hominem, nec permittit habere pacem.  burn & torment their consciences: for sin, it disquiets a man, generally all sorts of men, and suffers them not to possess any true peace of conscience. When Adam had once committed sin against God, oh how he was vexed, how his soul burnt with fear and trembling; 
Gen. 3.9.  so that he ran away from God, he hide himself from his presence, that God was fain to call after him, Where art thou Adam? When jonah, God's own Prophet, had disobeyed the voice of the Lord, oh how he was stung in conscience, he had no rest, he fled from place to place, he shipped himself to sea, he bestowed himself in the lowest holds, 
jon. 1. 1●.  to hide himself from God, and to pass by the fury of his burning sin, he betook himself to sleep, but all in vain, he is roused up again; for without the wind and the waves pursue him, the Lott discovers him; within his conscience huntes him with a fiery flame, which makes him cry out, Take me, and cast me into the sea, so shall the sea be calm to you; for I know (oh the force of a guilty conscience) that for my sake this great tempest is come upon you. This was David's state, 
Psal. 38.3, 4.  which made him complain, There is no rest in my bones, because of my sin, my iniquities are gone over my head, they overwhelm me, and are as a sore burden too heavy for me to bear, oh inflamed conscience. This was Hezekiahs' state, which made him conclude, That it broke his bones like a Lion, 
Esa. 38.13, 14.  and enforced him to cry like a Crane, to chatter like a Swallow, and mourn like a Dove; nay (which fare exceeds all comparison) when that blessed Saviour, that immaculate Lamb Christ jesus, which had no sin inhesive, sin only imputative, ours, none of his own, when he in this kind did bear our sins, it made him grovel upon the earth, 
Luke 22.44.  it made him distil down drops of blood, 
Mat. 27.46.  & at length mournfully to cry out, My God, my God, why hast thou forsaken me?  
So that sin is fitly compared unto a Fever propter inflammationem, in respect of the burning heat it brings upon soul and conscience, perplexing the very Saints of God; yea (as we see) often deeply plunging the most cauterised conscience. Wicked men may for a while brave out their sins, and pass them by with a senseless heart, despising & casting off the testimony of their conscience, 
Without remorse of conscience. Senec. ●p. 43, Oh te miserum, si contemnis hunc testem.  as did those Gentiles which the Apostle tells us were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, past feeling, by which, as Seneca speaks, they became the more miserable and enthralled; yet this will hardly be always their estate, sometimes the horror of conscience will broil up in their souls, as an unquenchable fire, for, as juvenal speaks, 
juvenal. de scelerat. Nocte dieque suum gestant in pectore testem.  they do day and night carry their witness in their breasts, which will sometime or other pierce them, and make them to hear his voice: therefore faith the Prophet Esay, 
Esa. 57.20.  The wicked are like the raging sea that cannot rest, whose waters cast up mire and dirt; the filth of their sins and abominations, to the most grievous terror of their souls, 
Esa. 57.20. For, as Isidore speaks, nulla gravior poenae quàm mala conscientia, no greater punishment than an evil conscience. Prov. 13.21.  For there is no peace, saith my God, unto the wicked. Hence it is that Solomon tells us, That afflictions do follow sinners, even wrath, anguish and horror of soul: they may seek many means to pass them by, but their wickedness will lie in wait for them, to scorch and burn them with unappeasable misery.  
Lastly, sin is fitly compared unto a Fever propter privationem, in respect of privation: for as that fierce malady doth often times deprive of all vital power, 
The axiom (à privatione ad habitum impossibilis est regressus) may well be said to be true in respect of this spiritual death.  and brings down the body to the dust of the earth, so is it with sin, it doth oft times so seize upon the soul, that at length it deprives it of all spiritual life, and throws it down to eternal misery never to be recovered. So that in this respect well may we say that true is the axiom, that from the privation to the habit, the return is impossible: for whom sin hath once totally slain and thrown down to the grave of miserable impenitency, there is no return again. This was the estate of the aspiring Angels, sin slew them, and deprived them of all spiritual life, and threw them down to eternal misery, never to be regained again: So deals sin with all profane persons, who continue it and nourish it in their souls, at length it utterly kills them, takes from them all hope of life, all hope of felicity, all grace in this world, all glory in the world to come, and makes them owners of eternal thraldom.  
Thus we see sin is a disease; and therefore first in a fivefold respect fitly compared unto a Fever.  
Secondly, the malady of sin is fitly compared to a Leprosy, and that in regard of a threefold Sympathy, Separation, Infection and Curation. 
Esa. 59.2. This separation is not the least punishment that shall befall the wicked: for if Absolom did desire rather to die, than not to behold the face of his father David, what great dolour shall it be to the wicked, that they shall be separated from the presence of God, and all the godly for ever? Chrysost. concludes, that omnes poena non sunt illi poena comparari, all punishments are not to be compared to it.  First, it is fitly compared unto a Leprosy, in respect of Separation: for as that loathsome malady doth occasion a man to be separated from the company of men, so deals sin by the soul, it doth cause a separation, and that a most grievous one, between the Creature and the Creator, between God and our souls; and therefore from all Grace and Glory, from all holy men and Angels. This the worthy Prophet declares to be the force of sin, Your iniquities (saith he) have separated between you and your God, and caused him to hide his face from you, that he will not hear. This, the last sentence to be pronounced against the wicked doth plainly witness, Go ye cursed into everlasting fire. Go; there is the separation of most grievous nature, even from God and all the godly, from all joy and comfort, from all bliss and happiness unto endless misery. Thus first sin is fitly compared unto a Leprosy in respect of separation.  
Secondly, it is fitly compared unto a Leprosy, in respect of infection, and that in a twofold kind: for first, as that grievous malady is of that nature, that it doth soon spread an infectious steam unto all those that associate themselves with these, 
Senec. Vitia serpunt in vicinos, & contactunocent.  so deals sin, it doth soon (as Seneca speaks) taint and infect the neighbouring parts. Hence it was that our grant-parent Eve associating herself with the wicked Serpent, 
Gen. 3.  became soon infected with his contagion, to her great misery, and the misery of all her posterity. Hence it was that godly joseph living in the polluted Court of Pharaoh, became soon tainted with the contagion thereof, 
Gen. 42.15.  to swear by the life of Pharaoh, and to speak against his own knowledge and conscience. 
Gen. 42.9.  Hence it was that the Apostle Peter conversing with the wicked company, 
Mat. ●6. 58. Luke 12.55.  the enemies of Christ jesus, became so fare infected with their foul 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, un●ique tentamenta, quocunque me vertor nulla securitas.   Therefore well might Austin say inter malos boni gemunt, etc. the godly do groan amongst the wicked, as the wheat amongst the chaff, as the lily among the thorns: well might Bernard complain, woe is me, for dangers are on every side, wars on every side, darts do fly on every side, on every side temptations, whither soever I turn me there is no security. The people of Israel had great experience hereof, whilst the Canaanites became as thorns in their sides, deeply piercing them with the foul infection of their loathsome impieties. Thus we see that sin is fitly compared unto a Leprosy in respect of infection, spreading itself abroad unto remote and neighbouring parts.  

judg. 2.3.  Secondly, sin is fitly compared unto a Leprosy, in regard of infection more proximate and personal: for as that disease doth spread itself all over the body, infecting every part thereof with its foul contagion, so deals sin by the soul, it spreads itself all over it, it annoys and polluts every part thereof, it blinds the understanding that it cannot discern the excellent things contained in God's word, it dulls the will, and makes it froward in the ways of God, most backward to all goodness, most forward to all evil, it depraves the affection, and makes it alienate from God: for as one speaks, a sinner is dumb and blind, 
Parat Ser. de Temp. Peccator mutus & cecus est.  he hath neither will nor tongue that praiseth and magnifieth God, he hath neither understanding, nor heart apprehending, or taking knowledge of his sacred mysteries; for as the Apostle speaks, 
1. Cor. 2.14.  The natural man perceiveth not the things that are of the Spirit of God: they are foolishness unto him; he cannot know them for they are spiritually discerned. Thus we see, that sin is fitly compared unto a Leprosy, both in respect of remote and proximate infection.  
Lastly, it is fitly compared unto a Leprosy, 
Principiis obsta sero Medicina paratur.  in respect of curation; for although it be a worthy rule concerning all maladies, to stay them in the beginning for fear they grow incurable, yet is it most especially urgent concerning this foul contagion: for if this be not soon looked unto, even in his very entrance, alas, it grows forever incurable: Such a disease is sin if it be not carefully looked 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 sin, becomes hardened by sin: therefore Hierome gives worthy counsel, to destroy this enemy whilst he is small, even when it is but in thought: for as Bernard tells us, Evil thoughts whilst they dally with us, they throw us down to destruction. 
Bernard. Malae cogitationes dum ludunt illudunt.  Thus we see that sin is fitly compared unto a Leprosy in respect of separation, infection, and curation.  
Thirdly, 
Sin fitly compared unto a Frenzy propter securitatem, stoliditatem, violentiam.  the disease of sin is fitly sympathized by a Frenzy, and that in a threefold kind; in regard of security, in regard of stolidity and foolishness, in regard of fierceness and violence. First, in respect of security; for those thus affected, how much the more grievously the malady doth possess them, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or common sense is so offended in those troubled with Frenzy, that they cannot rightly judge of the nature of any thing, as Arist. doth witness, 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: careless 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 Frenzy of sin; how much the more deep in iniquity, so much the more secure: for it is truly said, that a sinner how much the more worse he is and deep in sin, so much the less doth he repute or reckon himself a sinner: whence it is that Solomon tells us, that a wicked man when he comes into the depth (of wickedness) he contemns, that is, all admonitions, all conceit of misery, & becomes most presumptuously secure, never considering any imminent danger, or stroke of justice ready to be imposed for sin committed; as Agag when he was ready to be hacked in pieces, he securely concluded, the bitterness of death was passed: So pernicious Babel when God was ready to throw down judgement against her, 
Esa. 47.8.  she presumptuously resolved, I shall be a Lady for ever, misery shall never seize upon me. So Nabuchadnezzar, when he was ready to be rejected, and made as a beast of the field, he securely proclaimed a most enduring pomp, Is not this great Babel that I have built for the house of the Kingdom, by the might of my Power, for the honour of my Majesty? 
Dan. 4.27.  As if he should say, my state shall never be changed, who can bring down my might and power? So that pampered Epicure, though God had sent out a decree against him, that very night to take his soul from him, 
Luke 12.  yet silly sot (the picture of this mad world) he went to bedde with a wont song of presumptive security; Soul take thine ease: thou hast much goods laid up in store for many years; little thinking that that very night should put a period to his life, and turn his long hoped joys to present everlasting woes: therefore first sin is fitly compared to a Frenzy in respect of security.  
Secondly, it is fitly compared to a Frenzy propter steliditatem, in regard of the foolishness of him that is troubled with this disaster; 
The reason of usual Laughter in such as are distracted, is, because the fantasy of such do continually err in the judgement of the object, so that they cannot discern between matter of joy and matter of sorrow: now it is clear, where there is no judgement, there can be no distinction or discretion of objects: and humane nature is rather carried to laughter than to sorrow, especially where the disease is not of melancholy, very fierce and servant, for man is naturally animal visibile, a creature apt to laugh, albeit the temperament of the humours do often hinder the production thereof, and makes them become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Crassus and Heraclitus, which were seldom seen to laugh.  for when he 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 carry a pleasant countenance: so is it with him whose soul is troubled with the disease of sin, when he is extremely miserable, when the strength of his foul sins are ready to throw him down to destruction, yet still you shall see him to be full of jollity, and to carry a pleasant countenance. This was the state of jerusalem, who troubled with the Frenzy of sin, became passing pleasant, never discerning the time of their visitation, never considering their imminent distress. 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 woeful curse against them, Behold your habitation shall be left unto you desolate. And such we may daily see to be the state of all inveterate in sin: they walk with lifted up countenances full of jollity and insultation, yea even those that would be accounted the sons and daughters of Zion, we may behold them to be haughty, 
Esay 3.16.  to walk with stretched out necks, and wand'ring eyes, as the worthy Prophet speaks, showing much more insultation than humiliation, carnal jollity than religious piety. Thus we see that sin is fitly compared to a Frenzy, in respect of the mad folly of them affected with that disaster.  

This is the quality of those, the ground of whose distraction is fervent burning melancholy.  Thirdly it is fitly compared to a Frenzy propter violentiam: for as he that is distracted becomes fierce and violent, full of rage, seizing upon any, even his dearest friends, and is not reclaimed but by bands and fetters; so deals sin with the soul, it makes it fierce and cruel against God: for when the Holy Ghost would describe a man laden with the Frenzy of sin, he tells us, that he sets his mouth against Heaven, 
Psal. 73.9.  he wars with God himself, and is never reclaimed but by the special power of his justice. 
Exod. 14.8.  This was Pharaohs state, which made him stand against God and all his power: the ten mighty strokes which he strooke at him, they daunted him not at all, but still he maintained his war against God, and went on in the pursuit of his violent will, and never left till God was fain to strike him down with the hand of his judgement, and swallow him up, and his whole host in the furious waves of the sea. And such become all those that deeply lad themselves with the Frenzy of sin, they grow fierce and mad against God, and nothing can remove them, no voice of God, no mercy nor menace, but on still they go with all violence, as if they would pull God out of his throne, until at length he is fain to rouse himself up like a Giant, and by the invincible hand of his justice throw them down to eternal misery; for as the Prophet Esay speaks, Let mercy be showed to the wicked, 
Esay. 26.10  (corrective mercy in punishing and afflicting them to turn them from the evil of their ways) yet they will not learn righteousness etc. they will not behold the high hand of God, but will still war against his Majesty. Thus we see that sin may fitly be sympathized by a Frenzy, in respect of security, in respect of foolishness, in respect of fierceness and violence.  
Lastly, sin is fitly compared unto a Lethargy: for as this disease, as Aequieta writes, draws upon the body even a continual sleepiness, and as Trallianus saith, such a forgetfulness, that they forget what to speak or what to do, yea as Constantius speaks, the necessary actions of life; so deals sin with the soul, it draws upon it such a deadly and fearful sleep, that these thus affected, forget the most necessary things, that which most specially concerns them, even all the ways of God, all reverend fear and obedience to his Majesty, all peace of conscience, all salvation of their souls, all eternal joy and felicity, in a word, all consideration of their estate and condition. Oh do but survaie the passage of a wicked man, and is it not clear that his soul is thus affected? alas, he goes on in a fearful way, and seems not to remember so much as what way it is, or whither it tends, or what will be the end of it; he hath a soul an immortal essence, and a body the organ of that soul, both which must appear before God's Tribune, 
2. Cor. 5.10.  to receive a sentence according to their works; but he seems utterly to forget it, as if he had no answer to make, or doom to receive, or soul and body to be saved, or condemned: for who so did but duly consider amongst many other the like passages, that only which the Apostle doth plainly witness, That an account must be given for all the things done in our bodies, whether they be good or evil: how could it but restrain the force of sin, and beat down the height of wickedness? but the long continued Lethargy of their impieties hath drawn so deadly a sleep upon their souls, that they become even utterly forgetful of their miserable estate and condition, never remembering that which Augustine doth plainly witness, 
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 do, they do it before the face of God, and that whatsoever it is that they do, that he sees it better than they themselves that do it. All things, as the Apostle speaks, being naked and open to his eyes with whom we have to do, even their secrets, which he will judge by jesus Christ; nor will his eye spare them, not will he have pity upon them, but will lay upon them all their ways, and their abominations shall be in the midst of them, and they shall know that he is jehova that smiteth: all which the deadly sleep that the Lethargy of their sin brings upon them, seems to draw into an utter oblivion. And thus we see that sin is fitly compared to a Fever, to a Leprosy, to a Frenzy, to a Lethargy.  
Oh now, what shall this impress within us? Is this the nature of sin? is it a disease? a disease so grievous? so hard to be cured? how well might this instruct us to relinquish sin, to be wary how we entertain that dangerous malady? But what? may we not here stand a pauld and amazed? may we not well cry out, oh tempora, oh mores? for what heart can conceive, what ear hath heard, or what tongue can express the misery of these times? oh that the eternal power would inspire some power of his spirit, to make our dull and earthy minds fit to record, and apt to utter some breviate of this wicked age. Alas, forsake our sins? wary how we give entertainment to sin? a strange discourse: oh how the flinty heart returns it back again, and seems to echo in my ears, Tush, tush, a voice for heaven but not for earth; what, should we become the wonder of the world? 'tis not the fashion of this strong stomached age, to make a question how full they gorge themselves with sin. Most true indeed, what can be more clear? 
The opinion of the world.  for now the trade of sin is grown full ripe, * he is held a sot of no regard that treads but ordinary steps of sin: but dives he down to hell, and fetch he thence some strange unheard of damned plot, that may amaze the mind, astonish modest ears, and be a wonder to the world; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c●leritas ad nequitiam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malignè diligens. Such, amongst other of this time, seem those to be (in the Romish judgement) that plotted that horrid stratagem, the powder-treason.  hath he not only (as Basill speaks) a notable dexterity to invent mischief, but (as Eustathius speaks) becomes most diligent and watchful to put it in practice; oh he is the man, surpassing wise, a worthy politician, oh none to him. Those gross and common sins, ebriety, adultery, base usury, and foul blasphemy, become such hackneys of the world, so frequent and familiar in every place, that these, they seem no sins at all, they will tell you they can prescribe, If you commence a suit, they will plead a custom, If you urge it further, they will prohibit, and draw you down to the judgement of the world, 
Egregious wickedness reckoned by unhallowed spirits for wise political inventions.  where you may be sure they will prove their suggestions: So that these foul sins by their community and continuity, seem to have purchased to themselves such a kind of immunity, that you may behold them to walk up and down the streets without control, very gravely, very gentlemanlike, as if they had nothing to do with the society of hell, as if these were no sins at all: for in this deep transgressing age, nothing seems worthy of that name, 
The indulgent judgement that men use to have of sin and wickedness.  but some horrid-acted stratagem, that may seem to put the very Devils themselves to school; now none seem to be wicked, but such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extremely wicked, wicked as it were beyond comparison. oh such be our times, so strange be our affections: but oh wretched creatures, whither do you bend your course? oh see your estate, observe your condition, you are full of foul diseases, your souls are laden with the burning Fever of sin, with a loathsome Leprosy, whose great contagion is ready to make a separation betwixt you and your God; alas! with a violent Frenzy, which makes you war against God, grow insensible of your misery, and smile when your destruction approacheth; even with a grievous Lethargy, which makes you sleep in sin, and continue in wickedness, never remembering either heavenly joys, or hellish miseries. And what, will you still remain in this estate? will you take no notice of your great distress? shall neither the burning of the Fever, nor the contagion of the Leprosy, nor the violence of the Frenzy, nor the oblivion of the Lethargy work any impression upon you? shall they be no motives to you, to make you forsake your impieties, and to become wary how you entertain any sin, which ever carries with it the nature of all these grievous diseases. Oh than what can remain to you, but endless woe and misery? what can be your estate? but as David spoke of the mountains of Gilboa, never dews to fall on you more, no showers of grace to mollify your hearts, but as you have begun in sin, so to end in sin, through the strength of your disease by which you have so violently resisted the sweet fountains of God's mercies, so often compassing your souls. But blessed be the hills of Armenia, which give rest unto the Ark of the Lord, oh blessed those that give way to this voice of God, and become moved to forsake their sins, and cautious how they ever entertain that grievous disease, which seeks to enthral them with an incurable distress. And thus much for the action Metaphorically set forth in the word, heal, plainly showing sin to be a dangerous disease, and consequently never able to be cured by any, but by God himself, as the principal efficient, which concludes the scope of my first part, the matter subject, I will heal.  
Proceed we now unto the second general, the predicate, Rebellions: I will heal their Rebellions. When sins of infirmity or sins of ignorance are committed, these do taint the soul, and make it liable to eternal death; 
Rom. 6.23.  for the reward of sin (of any sin whatsoever) is death: but when we lad ourselves with rebellions, sins pertinaciously committed, and continued in against our knowledge and our conscience, oh these may well be said to exasperate and incense a speedy passage of God's justice against us; for as the Prophet Samuel speaks, Rebellion is as the sin of witchcraft, and transgression is wickedness and idolatry, as proceeding from the same loathsome sink, an incredulous unbelieving heart, yet even this great wickedness the Lord is content to heal and cure it to the repentant and truly humbled; I will heal their Rebellions: plainly showing, that great sins limit not Gods mercies, but if we truly mourn for sin, 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 jesus Christ, he will not fail to heal even the rebellious sores of our souls. When bloody Cain and treacherous judas had committed great and grievous wickedness, whence was it that they perished in their evils? alas! not because God's mercies were not able to cure them, but because they desperately despaired, & never fixed eye upon those sovereign comforts: We may see in Mathewes Gospel our Saviour tells us, he would have gathered together wicked and rebellious jerusalem, as the hen her chickens, but they would not, they regarded not his loving mercy, they would not discern the time of their visitation; no, though that blessed Saviour did seek 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 mournful tears from his eyes, crying out, Oh if thou hadst known 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 hardened and wants grace, not because God doth not offer it, but because man receives it not when it is offered: for the Lord himself protests, that as he lives he disires not the death of the wicked, but that he should turn from his way, and live; therefore he concludes with a serious invitation, Turn you, turn you from your evil ways, for why will ye dye oh ye house of Israel? We may see in the first of Esay, that having earnestly invited that Rebellious people to turn from their pernicious courses, presently he infers, 
Esa. 1.18.  And then let us reason together, than I will admit conference with you, to the great peace and comfort of your souls, that were your sins as crimson, they shall be made as white as snow, though they were red like scarlet, they shall be as wool: oh then, as Austin speaks, cast not away yourselves, refuse not his mercy when it is offered; for we see it clear, that great sins limits not Gods mercies, but, 
Aug. in Psal.  as the same worthy Author speaks, as the earth abounds with man's misery, so it superabounds with God's mercy, yea, saith he, that very thing shall be required of a wicked man, 
Ibid.  that he would not receive mercy when it was offered. We reason not here what inability man hath brought upon himself by the distempered surfeit of sin, 
Eccles. 7.31.  but let us all understand that to be true which Solomon records, That God made man righteous, but he hath sought many inventions; many sinister courses to load his soul with sin; 
jon. 2.8.  and wilfully following lying vanities, doth (as the Prophet jonah speaks) forsake his own mercy; that we may well say with the Prophet Hosea, That his destruction is of himself, even by his wilful contracting and going on in sin, 
Hos. 13.9.  obstinately hardening his heart against the many loving and merciful invitations of the Lord, 
Mat. 23.37.  who would gather these together as the hen her chickens: oh than let me invite you all with that worthy speech of the Holy Ghost, To day if you will hear his voice harden not your hearts; 
Psal. 95.7.8.  oh harden them not against the merciful voice of the Lord, against the operation of his holy spirit, which seeks to heal even the rebellious sores of your souls. Let me say to you with worthy Augustine, 
Aug. in Psal.  Receive mercy, my Brethren, even the mercy of humble and penitent hearts, the mercy of remission and pardon of your sins, to the which the Lord invites you, for which the Lord now knocks at the door of your hairs: Oh let us all receive it, let none of us sleep or drowse in the receiving of it, 
Rev. 3.20.  lest he be one day roused up to render an evil, and a grievous answer before the tribune seat of jesus Christ, when in the terror of his wounded soul for the guilt of his many sins committed, 
Rev. 6.16.  he shall wish that the mountains and rocks would fall on him, and hide him from the presence of him that sitteth on the throne, and from the wrath of the Lamb; and shall seek for death and shall not find it, 
Rev. 9.6.  and shall desire to dye (which yet nature abhors as the most terrible of all terrible things, 
Anst.  as the very Heathen man concludes) but death shall fly from him. Oh then receive we this mercy from our God who thus lovingly offers it, 
Hos. 14.3,  and let us, as this worthy Prophet adviseth, take unto us words, and turn unto the Lord, and say unto him; Take away all iniquity, and receive us graciously, so will we render the calves of our lips, that he may yield us a comfortable answer, I will heal your Rebellions; even the greatest sores of your souls, to the eternal peace and comfort of your consciences. oh blessed those that thus receive the mercy of their God. Wherefore this wisdom, to attain the cure of our long festered sores of sin (some tending to schism and faction, some to atheism and profaneness, but all grievously dangerous) the eternal Father impress within us, for the precious merits of his dear son Christ jesus. To whom with their most holy sanctifying spirit, three persons and one indivisible essence, be all praise, power and glory, ascribed, from this time forth for evermore.  
FINIS.   
JOHN 10.27. 
My sheep do hear my voice, and I know them, and they follow me.  
We may see (Right Worshipful and well beloved in our Saviour Christ) in the twenty fourth verse of this chapter, that the jews did compass about our Saviour, demanding of him, how long he would hold them in suspense; If thou art the Christ tell us plainly. A strange demand, for this blessed Saviour had both by word and work plainly witnessed that he was the Messiah: therefore he replies unto them, I have told you, and you believe not, the very works which I do, do testify of me (that I am the Christ) but you believe not. And he shows them the reason of this their unbelief, 
The proposition considered separatively, is categorical; considered as it is connexive and knit together by conjunctions, it may be said to be hypothetical, that is, materially.  for that they were none of his sheep: that they were none of his sheep he proves Categorically, thus:  
My sheep hear my voice, but ye hear not my voice; therefore ye are not my sheep. Or because the proposition considered in the whole words is connexive, as consisting of diverse branches: we may frame the assumption accordingly, the Major lying thus in my text.  
My sheep hear my voice, and I know them, and they follow me: but you hear not my voice, 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 special marks of the true sheep of Christ: A subject urgently necessary in these our times, 
Beza Multum scientiae parum conscientiae.  wherein there is much science, but little conscience, when the palates of many be grown so strange that that only yields some kind of relish, that is admirable and surpassing ordinary capacity; for in this our wantonizing age, we deal with sermons as Gentlewomen with their fancie-flowers, we use them for show, not for savour, for fashion, not affection: And therefore (like them) when the night of our wont sins approach, we cast down all fragrant adminition at our unhallowed heels. Urgently necessary is it then, to discover the property of the true sheep of Christ, that we may discern them from the goats of these corrupted times: Consider we therefore the three special marks of the true sheep of Christ, enfolded within the compass of this Text: Audition, Cognition, Prosecution. Audition in the first branch, My sheep hear my voice: 
Prosecution is here to be taken 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 me. And first for the foremost, Audition or Hearing, My sheep hear my voice, that is, in a fivefold manner, frequently, intelligently, humbly, delightfully, obediently. First frequently, so the true sheep of Christ do hear the voice of Christ, not rarely, not seldom, now and then for fashion, but upon every opportunity whensoever it shall be delivered; not like those in john's Gospel of whom our Saviour complains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
joh. 5.40.  but ye will not come to me that so ye may have life: but ye should be like unto good Cornelius in the Acts of the Apostles, 
Act. 10.33.  who tells the worthy Apostle Peter, that he and his company were there present before God, to hear all things commanded him of God, that is, all things that he should then speak, 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 usual 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 corporeal sustenance. 
Antonius a man unlearned, by frequent hearing of the word of God, retained it perfectly in memory. Aug.  And Augustine speaking of Antonius a man illiterate, saith that he was so frequent in the learning of the word of God, that he did, scripturas divinas audiendo, memoriter tenere, by hearing retain (perfectly) in memory 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 remiss in these holy duties, who very seldom frequent the house of God; for many times may God's word be sounded forth, but there are a sort that will not afford so much as their presence at it, as if they had no souls 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 only ordinary means to beget faith in their souls, and to implant them in jesus Christ; in a word, as if there were no Heaven of happiness, nor Crown of immortal glory for the godly, nor Hell of misery, nor Gulf of endless torment for the wicked. But in the mean time understand we, that these contemners of holy things, do plainly show they are no sheep of Christ; for Christ himself tells us, That his sheep do hear his voice, that is, frequently upon all due opportunity. Oh, whose sheep are they then, that are thus careless or rather contemptuous of Gods sacred truth, who are so penurious in affording their presence in the house of God? alas! their fruit doth soon descry them, and gives great evidence that they are of Satan's sheep-fold; for he is a deep contemner of holy things, and labours to work the same effect in all his adherents: oh that therefore these would consider their estates, is it a small misery to be a sheep of Satan's fold? oh, know we that he is a dangerous and a cruel enemy; a dangerous enemy, full of subtlety, for, as Bernard speaks, habet mille nocendi arts, he hath a thousand cunning ways to do thee mischief; 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 (entertain) a wickedness; for he comes not to every one in every kind, but he subtly sorts himself to the inclination of all: 
Gen. 3.5. Iosh. 7.21. 1. Sam. 25.36. 2. Kin. 3.22. 1. King. 21. judg. 16.1. john 12.6. Gregor.  he hath honour for Eve, he hath a wedge of Gold for Achan, he hath wine for drunken Nabal, he hath bribes for Gehazi, a vineyard for greedy Ahab, a Dalilah for Samson, and a bag for judas; yea saith Gregory, Diabolus uniuscujusque mores respicit, cui vitio sit propinquior, & illud ponit ante faciem, the Devil notes the manners of everyone, to what vice he is most prone, and that he presents before him. Again, he is a cruel enemy, for whither tends all his travels, all his plots, and cunning suggestions, all his enticing objects? alas! utterly to overthrow thee, and to cast thee into endless misery: therefore saith Saint Peter, 
1. Pet. 5.8.  He goeth about as a roaring Lion, 
Gen. 3.1.  seeking whom he may devour. He surprised our first parents in that sacred place of Paradise: 
job 1. 6, 9, 10  he accused innocent job in the very presence of God: yea, he durst set upon Christ himself, that Lion of the Tribe of juda, endeavouring, as a cruel enemy, by all cunning utterly to supplant and overthrow them: for, 
Matth. 4.3.  as Gregory speaks, malitiam arte palliate, he covers his malice with (notable) cunning. Oh then, will any be so pernicious to rest in this misery? will they be sheep of this fold? oh how much rather should they use all diligence to break from this grievous estate, and become frequent in the hearing of Christ's voice, to give some demonstration, that they are of his blessed fold! for we hear Christ's own conclusion, My sheep (saith he) hear my voice, that is, frequently upon all due opportunity.  
Secondly, the sheep of Christ do hear the voice of Christ Intelligently, that is, 
john 6.53.  with understanding and knowledge, not like those carnal Capernaites in john's Gospel, who when our Saviour told them of that great mystery, the eating of his flesh, and the drinking of his blood, 
john 6.60.  they dreamt of a carnal and corporeal eating thereof; therefore they cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this is a hard speech, who is able to abide it? Such also were those in the second of john, who required a sign of our Saviour: 
joh. 2.18.  To whom he replied, Destroy this Temple, and in three days I will raise it up again: but alas, they understood him not, he meant the corporeal Temple of his body, 
joh. 2.20.  and they meant the matereall Temple of jerusalem: Therefore they reply, Forty six years was this Temple a building, and wilt thou raise it up again in three days? And such are many in these times, they do not truly understand the word of God, but are apt to pervert it and abuse it, to the deep dishonour of God, and burden of their own souls. But those that are the sheep of Christ, they hear his voice intelligently, with understanding and knowledge; for these, 
john 4.26.  they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are taught of God, that is, 
john 16.13.  of the spirit of God, which teacheth them all things, as Saint john speaks, and leads them into all truth, that is, all truth necessary for salvation. Therefore the Apostle Paul tells us, 
1. Cor. 2.15.  that he that is spiritual discerneth all things, that is, all things pertinent to spiritual happiness. Hence it is that our Saviour, saith in Mathewes Gospel to the affected with his spirit, 
Mat. 13.11.  To you it is given to know the mysteries of the Kingdom of Heaven; to you that are inspired with my spirit. From all which it is clear, that the true sheep of Christ do hear his voice Intelligenly, with true understanding and knowledge. And let it be here observed, that we mean not a mere theoretical, 
jam. 2 19  or bare historical knowledge, which is in the very Devils, and may be often found in ungodly men; 
john 2 4.  but we speak of a knowledge practical, according to Saint john, who tells us, That if we say we know God, and yet keep not his commandments, we are liars, 
Bern. sup. Cant. Serm. 36. Sunt qui scire volunt eo sine tantum ut sciant, & turpis curiositas est: & sunt qui scire volunt, ut sciantur ipsi, & turpis vanitas est; qui prosecto non evadent substannantem Satyricum: scire tuum nil est, nisi te scire, hoc sciat alter. Per. Sat. 1. Nazianz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. in primis metaphies. ter●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Cor. 8.1. Arist. 5. ethic, 3 cap. Varia●ū rerum scientia sine morum cultura, & honestatis, nil aliud est quam gladius in manu hominis suriosi. Mat. 13.13. Esa. 6.9, 10.  and the truth is not in us. For those then that seek to know, only that they may know, or that seek to know, that they may be known, or that seek to know, that they may pervert and abuse Gods sacred truth, and take his weapons to fight against himself, these hear not the voice of Christ Intelligently, with true knowledge, but to the dishonour of God and prejudice of their own souls. Therefore Gregory Nazianzen doth well conclude, Knowledge is the greatest decor and ornament of life; but (saith he) if thou use it not well, it is the greatest evil. It is true that the Heathen man speaks, All men by nature desire to know: but it is most ture that the Apostle speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Knowledge (if it be not watered with the dews of Grace) is apt to puff (men) up, and to transport them from all true rules of Piety. Therefore the very Philosopher worthily tells us, that the knowledge of diverse things without practice, is nothing else, but as a sword in the hand of a mad man. Briefly, for those stupidious hearers, who, as our Saviour speaks, do see and yet perceive not, that hear and understand not, whose hearts are waxed fat in wickedness, whose ears are dull of hearing, which do as it were wink with their eyes, lest they should see with their eyes, and hear with their ears, and understand with their hearts, etc. for these, they are frozen in the dreggs of their iniquity, and do plainly show they are no sheep of Christ; for the Text is clear, His sheep do hear his voice, that is, Intelligently, with true understanding and knowledge.  
Thirdly, his sheep do hear his voice humiliter, humbly, confessing their sins, and acknowledging their transgressions; 
Prov. 28.13.  for they know that to be true that Solomon records, That he that hides his sins, shall not prosper, but he that confesseth, and forsakes them, shall have mercy; yea they know that the promise of God's mercy and favour is limited with this condition, as Saint john doth plainly witness; 
1. john 1.9.  If (saith he) we acknowledge our sins, he is faithful and just to forgive our sins: therefore no acknowledgement, no pardon. But saith Chrysostom, confessio reddit Deum propitium, 
Chrysost. in Psal.  confession makes God to be merciful. This the blessed Prophet David doth witness unto us by his own experience, bending his speech unto God, I acknowledged my sin (saith he) and thou forgavest the punishment thereof. 
Psal 32 5.  
August.  Wherefore Augustine gives worthy advice dimitte Satanam, & teipsum accusa, ut accusatione tua veniam habeas, let Satan go, and accuse thyself, that by thy accusation thou mayest obtain pardon; for the Apostle tells us plainly, 
1. Cor. 11.31.  If we would judge ourselves, 
Bern.  we should not be judged. Oh, saith Bernard judicatus, & non judicandus, already judged, and not to be judged: 
Gloss. Quando homo detegit, Deus tegit. Aug. Quando homo tegit, Deus denudat.  for as the Gloss speaks, When man discovers, God covers; but as Augustine speaks, When man covers, than God discovers. As we may see clearly in pernicious Cain, he braved out his sin; when God asked him for his brother, he insolently replied, 
Gen. 4.9.  Am I my brother's keeper? But God discovered his bloody treachery, to the perpetual horror of his soul and conscience. 
Iosh. 7.18.  So sacrilegious Achan cunningly concealed his private theft: but God by lot discovered him, 
2. Reg. 5. ●5.  to the utter ruin of him, and his whole family. It was easy with Gehazi to deny his symonicall bribes, smoothly answering, Thy servant hath been no where: 
2. Reg. 5.27.  but God discovers it to his Master Elisha, and makes him the instrument to denounce a grievous scourge against him and his posterity for ever. 
Acts 5.  Ananias and Saphira may closely conceal their Hypocrisy, they may boldly and impudently deny their private fraud: but God will manifest it, and by the mouth of his Apostle deprive them of all vital power. And in these our times many such may we behold, that are fare from that humble hearing of Christ's voice, as entirely to acknowledge their sins and transgressions, but are apt to brave them out with a proud and an arrogant countenance: And therefore do plainly show, they are fare from being the sheep of Christ; for they do humbly hear his voice, acknowledging and confessing their transgressions, yea they are apt mournfully to cry out with the prodigal child, Father, 
Luke 15.18, 19  we have sinned against Heaven and against Thee, and are no more worthy to be called thy children. And indeed when was it that sinful Mary found peace to her soul, but when she kneeled at the feet of Christ, 
Luke 7.48.  and poured forth even a flood of tears to wash the feet of Christ, and wiped them with the hairs of her head, therein mournfully confessing her sin and her transgression? which so enkindled compassion in this blessed Saviour, that presently he pronounceth to her a comfortable absolution, Thy sins are forgiven thee.  
If therefore we will be the sheep of Christ, we must hear his voice humbly, truly and mournfully confessing our impieties: for, to brave out sin, or to lay some colour upon it, is to aggravate sin, and make it greater: for, as Chrysostome speaks, malum est peccare, 
Chrysost.  sed gravius negare, aut indulgere; it is evil to sin, but it is a greater (evil) to deny it, or indulge it by any colour whatsoever. 
No evil so great but a wicked man may lay some kind of colour upon it.  For what sin is so vile, that a wicked man may not lay some kind of colour upon it? The base drunkard may say it was company that induced him to that foul pollution: the savage murderer may enforce it was fury 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 allege, it was lust and concupiscence that was the cause of his base wickedness: the greedy insatiable worldling that prosecutes oppression, and with the teeth of fraud, deceit, and cruelty feeds upon living men; how easily may he enforce that he doth it to maintain his reputation, to sustain his charge, to leave large revenues to his posterity? But alas, these are foolish excuses, the fruits of old Adam, they do not minuere but augere crimen, they do not diminish but increase the fault, and therefore are never able to stand the trial of God's piercing judgement. Oh then as the true sheep of Christ, hear his voice humbly, entirely confessing thy transgression: 
Aug. Non crubuisti peccare, & erubescis, confiteri.  for, as Austin speaks, wast thou not ashamed to sin, and art thou ashamed to confess thy sin? oh let this be fare from a Christian heart.  
Fourthly, as a fourth special instance, the true sheep of Christ do hear the voice of Christ delightfully: Oh 'tis a joy & a pleasure to their souls, no voice so welcome to them; they long after it, they hunger and thirst after it, 
Psal. 42.  as David doth witness of himself, who being in banishment, and not able to come to the house of God to hear his voice, he mournfully proclaims, that as the Hart desired the water brooks, so his soul longed after God, yea (saith he) my soul is a thirst for the living God, oh when shall I come to appear before his presence? 
Bern. in Cant. Suavia ad gratiam, foecunda ad sensus, profunda ad mysteria. Psal. 19 Psal. 1.19.  And no marvel, for (as Bernard speaks) 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 comb: and therefore concludes, they were dearer to him than thousands of gold and silver.  
And this for special reason: 
joh. 11.43 44. Luke 7.14, 15. Mat. 9.33. Mat. 8.32. Luke 9.42.  for 'tis a precious treasure, of admirable force and power; for by this mighty voice, the voice of jesus Christ, the dead were raised, the dumb did speak, the deaf did hear, and devils did departed; yea by this most powerful voice, the hardened hearts of men that raged against this blessed Christ, were so fare pierced, 
Acts 2.37.  that it did make them to cry out, Men and brethren, what shall we do? yea by this the darkened world, eclipsed with the clouds of sin, Gentiles in the flesh, 
Ephes. 5.8.  strangers from the covenant of promise, 
Ephes. 2.12.  without God in the world, by this powerful voice are made to be no more strangers nor foreigners, 
Ephes. 2.19.  but citizens with the Saints, and of the household of God; 
Ephes. 5.8.  no more darkness but light in the Lord, even professors of the Gospel of jesus Christ. Well therefore might the Apostle call this blessed voice the power of God to salvation: 
Rom. 1.16.  well might he conclude that this is a lively voice, mighty in operation, sharper than any twoedged sword, entering thorough, 
Heb. 4.12.  even to the dividing asunder of the soul and the spirit. In a word, well may the sheep of Christ delight in this voice, for it doth enrich their souls with incomparable happiness, true repentance, with mournful tears to condole their sins and their transgressions. Now (saith Chrysostome) tears are the sponges of sin, 
Chrys. Lachrimae sunt spongia peccatorum.  to wash them and purge them (clean away): It doth enrich them with true faith to apprehend Christ jesus, by which they are made one with him, 
Rom. 10.17. joh. 17.22. 1. Cor. 12.27. Ephes. 1.22.23 Ephes. 4.15, 16. Ephes. 5.23. Rom. 8.17.  the mystical body of that mystical head, and therefore heirs and coheirs of his eternal kingdom. 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 voice, 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 special joy to his soul to hear any speak of recoursing to those holy places, as himself doth plainly witness, I rejoiced when they said unto me, 
Psal. 122.1, 2.  we will go unto the house of the Lord: our feet shall stand in thy Courts O jerusalem. O worthy affection prudently directed: for, as Augustine speaks, 
Aug. in soliq. Divina dulcedo quae omnem praesentem mundi amaritudinem toll it.  in this voice there is a divine sweetness, which takes away all the present bitterness of the world, all contempts and disdains, all distresses and afflictions, & fills the soul 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 joys that shall be revealed: yea it so assures it, that it makes it able to say, 
Rom. 8.38, 39  that neither 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 jesus. For this heavenly voice, the pledge of God's favour, the anchor of the faithful, it is so fastened to their souls by the strength of God's spirit, 
Bern.  that (as Bernard speaks) 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 itself, but shall rest as a sure comfort and consolation upon the soul for ever. Oh therefore, 
Esa. 52.7.  as the Prophet Esay speaks, how beautiful are the feet of those that declare and publish this message unto the mountains! that is, to the sheep of Christ, whose affections are lifted up from the dirty valleys, and loathsome puddles of terrene things, to delight in the voice of jesus Christ, gasping after the comforts thereof as the withered mountains do after the showers of heaven. How beautiful are the very feet of these to those? for they, as the true sheep of Christ, are in love with his blessed voice, and therefore become endeared to the very propounders of this message. woe then to the contemptible hearers of Christ's voice, that hear it with disdainful ears and loathing affections, that seem to say with wicked Pharaoh, Who is the Lord, 
Exod, 5.2.  that (we) should hear his voice?  
woe again to the dull and drowsy creatures, those dead-hearted hearers, that slug and sleep when this sacred voice is propounded: Oh, woe to these; for they have no pleasure in this message, 'tis not welcome to their souls, but loathsome to their affections. But let these know, yea even all the unhallowed blood that have no taste nor relish in the voice of Christ; let all these know, that they are no sheep of Christ, nay, that the very enemies of Christ that were sent to take this blessed Saviour, shall rise up in judgement against their: for they in the hearing of Christ's voice were so fare affected, that they openly divulged, 
joh. 7 47.  Never man spoke like this man.  
Let me therefore say to those that have yet any compunction of soul, with worthy Austin, Discite non diligere ut discatis diligere: Learn not to love that you may learn to love; 
Aug.  learn not to love the hardness of your hearts, and the frowardness of your ways, that you may learn to love the blessed voice of jesus Christ. Thus we see the sheep of Christ do hear his voice Delightfully.  
Lastly, they hear his voice Obediently, as desirous to do whatsoever he enjoins: oh this, 'tis the very sinew and strength of a Christian consolation, not to reason the case with flesh and blood, not to dispute the case with God, but obsequiously to obey that which he commands: for (as the Prophet Samuel doth clearly witness) obedience is better than sacrifice, 
1. Sam. 15.22.  and to hearken, that is, to the voice of the Lord, it is better than the fat of Rams. Oh this, 'tis that which God doth deeply desire: Oh (saith he) that my people would have harkened to my voice: 
Psal. ●1. 13.  Oh that Israel would have walked in my ways. And in the fift of Deuteronomie we may see it clear, where God doth earnestly wish, 
Deut. 5.29.  Oh that there were such a heart in them, to fear me and keep my commandments always. 
Ezech. 33.11.  And in Ezech. 33. to show how specially he is affected to obedience, he doth seriously protest, that as he lives he doth nor desire the death of the wicked: and therefore vehemently exhorts them, Turn you turn you from your evil ways, 
Luke 19.42.  for why will you perish O, house of Israel's? But most clear is this from our Saviour's course with jerusalem, where he weeps over it, where he cries out concerning it, Oh if thou hadst known at the least in this thy day those things that belong to thy peace. 
Luke 19.42.   
Briefly, how excellent a virtue is obedience? it argueth not, it repines not, it murmurs not, it distrusts not the providence of God, but wholly resigns itself unto his will; the Lord speaks, and obedience obeys: how pleasing is obedience in the sight of God? 
Gen. 22.2.  Oh 'twas no small matter that God required at the hand of Abraham, and Abraham if ever he had survayed it with a carnal eye, would soon have argued with God, What? shall I offer up my son? what my only son, the son of the covenant, the promised seed, 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 obeys; which was so pleasing, 
Gen. 22.16, 17  that the Lord protests, Because thou hast done this thing, and hast not spared thine only son, therefore will I surely bless thee, and will greatly multiply thy seed, as the stars of heaven, and as the sands that is by the Sea shore, and thy seed shall possess the gate of his enemies. Oh than the worth of obedience, 
Aug. Nil tam expedit homini quàm obedire, sola obedientia tenet palmam.  what impression it makes in the presence of God that Austin might well say, there is nothing so expedient for a man as to obey: for obedience only gains the victory. Oh a renowned victory, a crown of immortal glory: 
Psal. 119.1, 2.  therefore saith David, Blessed are those that walk in Law of the Lord blessed are they that keep his testimonies, and seek him with their whole heart, with a true and sincere obedience. Oh blessed these, for they (as Saint john saith, 
Rev. 21.7.  shall inherit all things, all the joys, all the comforts of Gods eternal kingdom. Therefore the sheep of Christ are industrious to hear the voice of Christ, with true obedience, with ready hearts to do that which the Lord imposeth. The sins of profits and the sins of pleasure, the Lord calls them from them, therefore they abandon them: the works of piety and remorseful charity, the Lord invites them unto them, and they willingly obey his heavenly voice, esteeming nothing so dear as obedience to this blessed Saviour, desiring to resign themselves wholly to his good will and pleasure; that as he saith unto them, Seek ye my face, so their souls do answer, 
Psal. 27.8.  Thy face Lord will we seek, even in humble obedience all the days of our lives.  
For those than who notwithstanding any voice of Christ, are pleased to make the world their God, and pleasure to be their soul's delight; for those whom we may clearly see by their base practices to be as alienate from Piety as profane Esau, to be as remorseless as churlish Nabal, to be as cruel as those wicked ones in the eighth of Amos, that did long to have the new Moon past, 
Amos. 8.5, 6.  and the Sabbath to be gone, that they might grind the faces of the poor, to sell the distressed for silver, and the needy for shoe: in a word, for those who make religion a cloak for their private frauds and cunning oppressions, for those who content themselves with a mere verbal profession, without any sincere practice in conversation; oh know we that these are none of the sheep of Christ: for his sheep do hear his voice obediently, endeavouring to do whatsoever the Lord prescribes. Nay, know we that the wrath of God is imminent over these: for as obedience is a pleasing sacrifice, so disobedience, oh 'tis displeasing, and deeply provokes the wrath of God. Will Adam dare to disobey? 
Gen. 3.23.  oh no privilege shall serve his turn, God will presently throw him out of Paradise. 
Gen. 19.24.  Will Sodom and Gomorrah pierce the heavens with their crying sins? oh know, the heavens will soon pierce them with showers of fire, to destroy and burn them from the face of the earth: yea, if the whole world will conspire against God, and rebel against his sacred Majesty; he will swallow them all up with a general deluge, and will only show mercy to obedient Noah and his family: 
Gen. 7.21, 22.  Oh then as the true sheep of Christ hear we the voice of Christ obediently, 
Gen. 7.1.  with willing hearts to do that which he enjoins.  
And thus we have here the special marks of those that belong to the blessed fold of Christ jesus, they hear his voice Frequently, Intelligently, Humbly, Delightfully, and Obediently: what now remains? Will we demonstrate that we are of that blessed number, sheep of that sacred fold? O then abandon we all profaneness, all mere verbal profession, all insolent braving our of sin, all loathing and fastidiousness of sacred mysteries, all rebellion against God and violent cruelty against men, our proneness to devour our fellow creatures, to make no question to swear and for swear to enlarge our estates, or revenge our private malice; 
Exod. 20.16. Lô thahhanah berahhecha hhed scheker.  for 'tis God's own injunction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not answer a false testimony against thy neighbour. Abandon we therefore these base affections, and hear we the voice of Christ with all due frequency, with understanding hearts, with humble affections, with fervent delight as the very joy of our souls; and as the sum of all, with entire obedience, ready to do what the Lord enjoins, resigning our wills to his blessed will, both for our condition in this life, and our eternal happiness in the life to come: For our condition in this life, to keep us free from all unlawful designments, from all ungodly courses; 
job. 7.20. netser haadam.  for as job speaks, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the preserver of men, yea, as the Prophet Esay speaks, 
Esay 59.15.  we are written upon the palms of his hands our walls are ever in his sight therefore he concludes by his Apostle, that he will never fail us, 
Heb. 12.5.  that he will never forsake us. Resign we then our wills to his blessed will even for our estate in this life. Again, for our eternal happiness, that he will never take his holy spirit from us, that he will break the power of the grave: 
Hosea 13.14. ephdem she ôl miiad etc.  'tis his own promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will redeem them from the hand of the grave, Oh death I will be thy death, oh grave I will be thy destuction and will bring them to a blessed kingdom. Our Saviour himself doth witness it, Fear not little fl●●●, it is your Father's pleasure to give you the kingdom, 
Luke 12.32.  〈◊〉 an eternal kingdom for ever. He therefore that labours to frame his life in this prescribed path of entire obedience, the very nerve and sinew of a christian profession, as he plainly shows himself to be the sheep of that blessed saviour jesus Christ, so he shall be sure to be comp●st about with mercies in this life, and a crown of immortal glory in the life to come. And thus much for the first points namely Addition, expressed in these words, My sheep hear my voice.  
Come I now unto the second point, Cognition, contained in these words, And I know them. In a threefold manner may this blessed Saviour be said to know his sheep, observatively, preservatively, remissively. First he may be said to know them observatively, as noting all their steps and passages, be they of what nature soever. 
Psa. 139.2.3.4.  This the prophet David doth plainly witness, Thou knowest my sitting and my rising, thou understandest my thoughts a fare off; thou compassest my paths, and my lying down, and art accustomed to all my ways: there is not a word in my tongue, but lo thou knowest it wholly, oh Lord. 
job 13.27.  This is jobs acknowledgement, Thou lookest narrowly unto all my paths: And again, Thou numbrest my steps, 
job 14.16.17.  and dost not delay my sins, mine iniquity is sealed up as i● bag: As if he should say, so present is it unto thy Majesty, as things that are used to be kept under seal. And concerning this particular, the observation of sin even in the sheep of his own fold, it is the confession of the whole Church, 
Psal. 90.8.  Thou hast set our iniquities before thee, and our secret sins in the light of thy countenance. Many places might be alleged to like purpose, but these may be sufficient to any sober spirit, truly qualified with grace, to show that Christ doth know his sheep observatively, as marking all their steps and passages, even their sins and their transgressions. As for that error so familiarly divulged in these parts, that God can no way see any sin in the justified person, it is more gross than the darkness of Egypt, and worthy to be abhorred of all true christian hearts: for the imputation of Christ's righteousness is not (as it is divulged) a real making of the creature righteous▪ as if he were righteous subjectively, and not relatively, for so to hold; is to hold a notable dream of papism; 
Faith the form of justification, and therefore it is clear that God seethe sin in the justified notwithstanding justification, and doth often punish them for their sins, as the Scriptures plainly witness, that is, correctively, though not vindicatively. And whereas some are so nice that they will not have the afflictions that are imposed upon God's children to be called punishments: herein they (at least) much forget themselves; for they seek 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 kind, showing it is a punishment for amendment, and to bring them to Christ. So in like manner 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 sins. Now it is a clear rule that the genus and the species have a mutual relation, that that which may be spoken of the one may be spoken of the other, and therefore the corrections imposed upon God's children may truly be called punishments. Nor doth this distinction or difference of the species take away or destroy the unity of the genus, as it is objected, for these rules are clear, that distinctio specierum non tollit unitatem generis: again, perficitur genus determinations oppositarum, differentiarum.  Imputation being an extern act and out of us, in regard of the matter imputed, and is only internal and within us, not materially, but formally, as fare forth as it is apprehended by faith, and so applied unto the soul and conscience, and therefore cannot be a real or material making (which is justification) but reputing of the creature righteous, which is our justification. And thus we see how first Christ may be said to know his sheep.  
Secondly, he knows them preservatively, and that internally, & externally: First internally to preserve them from the fury and violence of sin; oh else how soon would sin extirp and root out all grace from their souls? but this blessed Saviour preserves them, and keeps down the violence of sin, continually nourishing in them faith and obedience. Hence it comes, that though grievous disertions do ofttimes afflict the very sheep of Christ yet their faith never totally fails, sins never comes to have plenall domination: for, as the Prophet jeremy speaks, the Lord hath written his laws upon their hearts; and, as the same Prophet speaks, hath so put his fear in their hearts, that they shall not departed from him, that is, totally and altogether (as afterward I shall more clearly show) wherefore the sheep of Christ may well say with blessed David, Psal. 23. The Lord is our Shepherd, he restoreth our soul, alas our sliding soul, & leads us in the paths of righteousness, even for his Names sake. Thus first he knows them preservatively internally, to keep them from the fury of sin. Secondly, he knows them preservatively externally, to keep them from 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 jezabel lie in wait to destroy the fervent zealous servant of God Eliah? how did cruel 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 join hands together to conspire a mischief 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 be friends together to supplant Christ jesus. This is that which Augustine speaks, The wicked can hardly abide one an other, etc. but, saith he, than 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 be the comfort of the godly, that their blessed Saviour Christ jesus hath stood for their defence, and will stand for their defence for ever. For the whole flock of Christ may well say, They have often afflicted me from my youth, oh they have often afflicted me from my youth; but they could not prevail against me. The plowers ploughed upon my back, and made long furrows: but the righteous Lord hath cut the cords of the wicked. 
Psal. 34.19.  For it is clearly 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 will give them happy deliverances here, 
Rev. 21.4.  or translate them, where all tears shallbe wiped from their eyes, where there shall be no more mourning nor lamentation, 
1. Cor. 15.28. Psal. 16 11.  but God shall be all in all: before whose face there's fullness of joys for ever. Thus we see that Christ knows his sheep preservatively, to keep them both from the fury of sin, & the rage of Satan, & all his pernicious complices.  

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 special happiness of a Christian condition; for, how grievous a thing is sin? it separates between the Creator and the creature. For one sin, and that but in thought, the Angels were cast out of Heaven. 
Gen. 3.17. Gen. 6.7. Gen. 18.20.  For sin 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 says the Prophet jeremy, 
Lam. 3.39.  wherefore is the living man sorrowful? man suffereth for his sin: yea, so grievous a thing is sin, that when once the greatness of it is discerned, and the deepness of God's judgements against it; oh how it terrifies the soul! It made Cain to cry out, My sin is greater than can be forgiven. 
Gen. 4.13. Mat. 27.5.  It made judas to lay violent hands upon himself, 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 weighty burden, too heavy for me to bear. We see when that innocent lamb Christ jesus did bear the burden of our sins, oh how they plunged him! 
Mat. 6.38.  they made him mournfully complain, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  My soul is heavy (round about) unto the death: 
Matt. 26.39.  they made him grovel upon the earth, they made him distil down 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 sin? 
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 iniquity is forgiven, whose sin is covered; that is, from the revenging eye of God's 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 coheirs with Christ of his glorious kingdom; 
Heb. 9.14.  blessed therefore are these. 
Rom. 8.17.  Hence it is that the Apostle Paul doth place our whole justification in this special point, Remission of sins, the privative form thereof. From all which it is clear, that the blessedness of a Christian doth not consist in this, 
Rom. 4 7.  that he hath no sin, or that God cannot see any sin in him; but in this, that his sins are pardoned, and not imputed to him for the precious merits and satisfaction of jesus Christ: and therefore when these do at any time through frailty and weakness fall into any sin, God doth punish these only correctively, to amend them, and bring them home to himself, not vindictively, to condemn them for their sins; 
Rom. 8.1.  for there is no condemnation to them that are in Christ jesus. And thus we see that Christ doth know his sheep remissively, to pardon and forgive their iniquities.  
Come I now unto the third general, Prosecution, and they follow him. that is, in a threefold manner: willingly, patiently, perseveringly. First willingly, not mercenarily for temporal respects: so the carnal may sometime follow Christ. Our Saviour himself doth witness it of those that followed him from Galilee to Capernaum, 
joh. 6.26.  Ye seek me, said Christ, not because ye saw the miracles, but because ye ate of the loaves, and were filled. This is that, for which God doth tax those rebellious ones in the prophecy of Hosea, 
Mos. 7.14.  who assembled themselves for corn and wine, that they might have plenty in those things; but otherways were rebellious against God, and had no affection to his Majesty. Again, others there are that follow Christ, not willingly because they have hearts bend unto Christ, to practise that which he enjoins, but dissemblingly, for show sake, because they would be accounted religious: 
Mat. 7.16.  But as our Saviour Christ speaks, Ye shall know them by their fruits; for observe them, and ye shall clearly see, that all their religion consists in the ear and in the tongue. These hear as oft as any, they will speak as freely of the word as any; but for holy practice, the works of piety, and remorseful charity, the evidence of a true and lively faith, oh, none so barren as these; but under this mask of coloured religion, you shall have them to drink deep in the sink of wickedness, to make no question to lie for gain, to deceive for profit, to oppress and gripe with a devouring hand whatsoever comes near them, yea, though they be holy things, such as God hath sequestered to himself for the promoting of his worship, 
Prov. 20.25.  and doth conclude it to be an abomination to devour them; yet these, these make no question to swallow up, and Viperlike to wound & destroy their own Mother. Which plainly shows, they are abortive Imps, and never truly begotten. But what should I speak of this cause? oh how miserable is the state of the Church in this behalf? Rend by Schismatics, wounded by Atheists, pierced by Hypocrites, devoured by Customs, confronted by every wrangling Spirit, who like the Edomites to exasperate the Babylonians cruelty, seem to cry out, Down with it, down with it, even to the foundation thereof. Alas, 
Psal. 127.7.  to torture blessed Christ Pilate & Herod willbe friends, to wound the holy church, 
Luke 23.12.  and to supplant Gods sacred worship, those meager Coridon's, 
Gen. 34.25. Gen. 49.5.  that love not each other, will yet link together like Simeon and Levi, brethren in mischief.  
Wherefore to pass by this particular, which finds so few to take compassion upon it though it mournfully cry out, 
Lam. 7.12.  Have ye no regard all ye that pass by this way? behold and see if there be any sorrow like unto my sorrow; to pass by this grievous misery, to regard which all ears seem to be deaf, all eyes to be blind, all tongues to be silent, all hands to be clasped, all hearts to be hardened, and to return again unto those dissembling followers of Christ, no small enemies in this kind, to whom it is common to press great labours from the Preacher, but if he touch them in their temporals, and expect his due from them, oh then they cry out Tolle, away with him, he is no man for us; for these follow Christ merely for private respects, to be talkers and no doers: for if Christ required practice, 
Mat. 19.21.  and would rather have them to sell that they have, than charity should be wanting, or the distressed unrelieved, or Gods worship suppressed, then like that yongue man in Matthewes Gospel, 
Mat. 19.22.  they bid a farewell to Christ. For these be like that figtree that Christ did curse, they have goodly leaves, 
Mat. 21.19.  but alas nothing but leaves. If Christ be ahungred and seek for fruit from these, he shall be sure to find none at all. Thus we see there be some that follow Christ, but not willingly, but mercenarily; not willingly but dissemblingly, for show not for substance.  
Lastly, others there be that follow Christ, not willingly but constrainedly, as provoked thereunto by the revenging hand of God. This made Pharaoh to cry out, The Lord is righteous, but I and my people are wicked; 
Exod. 9.27.  and to be so fare obsequious as for the present to consent to let the people go. This made corrupt Balaam in stead of cursing to bless the people of the lord 
Numb. 23.8, 9  This made wicked Ahab to humble himself in sackcloth before this mighty God. 
1. King. 21.27.  And we may see by experience, that this makes ungodly persons so to follow Christ as to entreat mercy and favour at his hands, when God doth execute his justice upon them: 
Phil. 2.10, 11.  yea, this at length shall make the most stubborn and rebellious spirits to bow at the name of jesus, and to confess him to be the Lord, unto the glory of God the Father. But, as our Saviour himself doth witness, not every one that saith unto him 
* That is, superficially or constrainedly. Mat. 7.21.  Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of his father which is in heaven. Therefore the true sheep of Christ do follow him willingly, with ready hearts, and inclined affections to do whatsoever he enjoins. And thus we see the scope of the first point, how the sheep of Christ do follow him, namely, willingly.  
Secondly, they do follow him patiently, not murmuring, not repining at the afflictions which befall them in the profession of the Gospel: for they remember that Christ himself doth witness, 
Mat. 16.24.  that if any will follow him, they must forsake themselves, and take up their cross and follow him: yea, they know that he hath left it as a legacy unto his children, that in him they shall have peace, 
joh. 16.33.  but in the world affliction. In him a blessed peace, the peace of conscience in this life, and the peace of glory in the life to come. The incomparable solace whereof, is so engraven upon their hearts by the spirit of God, that they with cheerful patience undergo all the storms that Satan and his confederates can afford, 
Heb. 11.25, 26  Choosing rather (with blessed Moses) to suffer adversity, than to enjoy the pleasures of sin for a season: esteeming the rebuke of Christ greater riches than all the treasures of (the) Epypt (of this world) for they have respect unto the recompense of the reward: 
Rom. 8.18.  which makes them to conclude, that the afflictions of this life are not worthy of the joys that shall be revealed: but that, as the same Apostle speaks, 
2. Cor. 4.17.  their light affliction which is but for a moment, shall cause unto them a fare more excellent, and an eternal weight of Glory. Therefore our Saviour Christ doth strictly lay this charge upon his servants, 
Luke 21.19.  by patience to possess their souls: for, as the Apostle speaks, 
james 1.20.  The wrath of man doth not accomplish the righteousness of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 37.7.  Therefore the holy Ghost commands, Keep silence to the Lord: oh murmur not against those things which the Lord doth suffer to be imposed; but endure them with an equal mind. 
job 1.21.  This was jobs wisdom; therefore amidst his great afflictions he patiently and worthily concludes, The Lord hath given it, and the Lord hath taken it, blessed be the name of the Lord. Indeed many and even innumerable are the afflictions of the Saints of God in this life, many inwardly, many outwardly, many spiritually, many corporeally, many by the fury of sin, many by the subtlety of Satan, many by the plots and practices of ungodly persons; 
Psal. 34.19. Rev. 21.4.  but here is their comfort, the Lord delivereth them out of all, and will at length wipe away all tears from their eyes, and bring them to that glorious place, where they shall need no light of the Sun, but God himself shall be their light, 
Rev. 22.5.  and they shall reign for evermore.  
Thus the true sheep of Christ do follow him patiently, not murmuring, not repining at the incident calamities of this life, but do with a patiented, and with a pious undaunted affection, undergo whatsoever is imposed, 
Rom. 8.38.  concluding, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing shall be able to separate them from the love of God which is in jesus Christ. For those than who are so fare from the patiented following of Christ, that every little affliction withdraws them, that every scandalous tongue removes them, and makes them shrink away from Christ; for those who seem to be ashamed in any forward manner, to profess Christ jesus for fear of the brand of ignominy; how fare are these from the patiented following of Christ? how fare from the practice of the true sheep of Christ? as examples do plainly witness. How excellent herein was that worthy servant of Christ, 
Ignatius the martyr destroyed by Lions.  Ignatius? who was so fervent a follower of Christ, and so patiented in suffering afflictions for his sake, that he concluded, So I may find Christ, and embrace him, I would there should come unto me, fire, gibbets, beasts, crashing of bones, renting of all the body, and all the torments of the Devil: and when he heard the roaring of Lions which should devour him, he joyously said, I am the wheat of Christ, let me be ground with the teeth of beasts, that I may be found to be pure and fine manchet. Yea, Sozomenus speaking of the great patience of the Saints of God under the cross of Christ, that nothing could withdraw them from their Master Christ, and from the hope of that glorious happiness which he had provided for them; saith, 
Sozom. l. 1. c. 1.  The Christians being spoiled of their goods, and regarding nothing that they had, being hanged on gibbets, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and suffering all manner of torments, so without care or sense, as if their bodies had not been their own, neither alured with flattery, nor amazed with threats; they gave all men hereby to understand, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they suffered these things for some great reward.  
This was so great a motive to justine the Martyr when he was a heathen Philosopher, 
justine the martyr.  that seeing the great patience of Christians in suffering whatsoever was laid upon them, at length himself became a Christian: for thus Eusebius reports his words; I myself taking pleasure in Plato's doctrine, 
Euseb. l. 4. c. 8.  and hearing the Christians evil spoken of, and seeing them to go courageously and boldly to their death, and to suffer all such things as were thought most terrible, I thought it a thing impossible that such men should live wickedly, or in wantonness. And many examples might be given of fare nearer times, as may be plainly seen in the book of Acts and Monuments, where we may behold the great patience of the servants of God set down, to be so great in the suffering for Christ, that no death, no cruel death could withdraw them from the sincere following of their Master Christ. Oh then how clear is it that they are fare from the true following of Christ, that seem to repine and murmur at every affliction, that are apt upon every small occasion to start aside from Christ like a broken bow, and to be distasted with him; like those rebellious Israelites, who when they were in some distress in the wilderness, than they murmured and cried out, Oh that we had died by the hand of the Lord in the land of Egypt, 
Exod. 16.3.  when we sat by the flesh pots, when we ate our bellies full: 
job 2.9.  or like to jobs wife, who when prosperity failed, and adversity was imposed, she laboured to have the Lord provoked, that death might be imposed: 
Greg. moral. l. 3. Verba post vulnera in tulit, ut cum vis doloris ingravesceret, facile persuasionis suggestio perversa praevale●et.  and that most cunningly; for as Gregory speaks, she used her words when the wounds were fresh, that when the force of pain and grief did vex and trouble, the perverse suggestion of persuasion might easily prevail.  
Oh that therefore we would give diligence as the true sheep of Christ, with patience to follow Christ. For how excellent a virtue is patience! 

Tert. in lib. suo de patientia, Fidem munit, pacem gubernat, humilitatem instruct, poenitentiam expectat, exhomologesin assignat, carnem regit, spiritum servat, linguam fraevat, manum continet, tentationes inculcat (id est, conculcat) scandala pellit, martyria consummate, pauperem consolatur, diviton temperate, infirmum non extendit, valentem non consumit, fidelem delectat, gentilem invitat, servum Domino, Dominum Deo commendat, etc.  
Cypr. in lib. de bono patientiae. Late patet patienciae virtus & ubertas ejus & largitas de unius quidem nominis fonte proficiscitur, sed exunda● tibus venis, per multa gloriarum itinera diffunditur, nec proficere aliquid in actibus nostris potest ad consummandam laudem nisi inde consummationis accipiat firmitatem. Pationtia est quae nos Deo & dommendat. & servat, ipsa est quae ●ra● temperate, quae linguam fraenat, mentem gubernat, pacem custodit, disciplinam regit, libidinis impetum frangit, etc.   oh (saith Tertullian) it armeth faith, it guideth peace, it instructeth humility, it expecteth penitency, it assigns confession, it rules the flesh, it keeps the spirit, it bridles the tongue, it restrains the hand, it beats down temptations, it drives away scandals, it consummates martyrdoms, it comforteth the poor, it tempereth the rich, it presseth not the weak, it consumes not the strong, it delights the faithful, it invites the gentle, it commends the servant to the Master, the Master to God, it bewtifies the woman, it approves the man, it is loved in the child, it is praised in the yongue man, it is desired in the old man, it is beautiful in every sex, in every age. To this purpose also speaks Cyprian: The virtue of Patience (saith he) is very large, and her fertility and ampleness doth spring from a fountain of one name, but the veins thereof overflowing, it is dispersed thorough many passages of glory: Nor can we profit any thing in our actions to consummate praise, unless thence it receive strength of consummation. It is patience that both commends us and keeps us to God: it is she which tempereth wrath, which restrains the tongue, which governs the mind, which keepeth peace, guideth discipline, breaks the force of lust, appeaseth the violence of pride, extinguisheth the fire of private hatred, restraineth the power of the rich, nourisheth the distress of the poor, doth defend a blessed integrity in virgins, a laborious chastity in widows, an individual charity in married folks: it maketh men humble in prosperity, strong in adversity, gentle against injuries and reproaches; it teacheth, quickly, to pardon them that offend; if thou thyself offendest, to entreat and ask for favour, long, and very much; it vanquisheth temptations, it suffers persecutions, it perfecteth passions and martyrdoms, it is she which doth firmly settle the grounds of our faith, it is she which doth carry up on high the increments of hope, it is she that directs the bow, that we may hold fast the life of Christ, whilst we proceed & go on by his sufferance; it is she that makes that we persevere & continue the sons of God, whilst we imitate the patience of the Father. Oh then how excellent a virtue is Patience! how worthy to be entertained of all! witness Christ himself our blessed Saviour, 
Luke 21.19.  who bids us by Patience to possess our souls: 
Rom. 8.17  witness the Apostle, who tells us, If we suffer together with Christ, we shall be glorified together with him. 
Aug. in Psal. 55 Quilongè est à passione, videat, ne longetur à sanctis.  But (saith S. Augustine) he that is fare from suffering, let him take heed lest he be fare from being any of the Saints of God. In a word, vincit qui patitur, he overcomes that (patiently) suffers: but (saith the Apostle) he that overcomes, 
Rev. 12.7.  shall inherit all things. Oh that therefore we would as the true sheep of Christ, follow him with all Patience, quietly undergoing the storms of this combustious world, that so in the fitness of time he might receive us into an eternal rest in his most holy kingdom. And so much for the second point, that the sheep of Christ do follow him Patiently.  
Lastly, they follow him Perseveringly: 
Gal. 3.3.  they are not like the foolish Galathians, to begin in the spirit and to end in the flesh, they are not like that vertiginous multitude in john's Gospel, that so followed Christ, as to cry Hosanna one day, 
john 12.12, 13  but Crucifige the next day, one day to strew his path with boughs, the next day to crown his head with thorns: nor are they like the inconstant Capernaites, that follow Christ for a season, 
john 6.66.  but are apt to break away from him upon every humorous distaste: but the true sheep of Christ do constantly and perseveringly follow him. 
Tertull Fides electorum sit mota, non amota, concussa non excussa, omne verè continens est perpetuò continens.  Many may be the falls, and great the desertions of the sheep of Christ, but never such, as totally to fall away from Christ: for although their faith may be moved, yet never wholly removed; although it may be shaken, yet never utterly shaken off: for every true virtue is perpetual.  
But saving faith is a true virtue; for it is a special gift of God, Ephes. 2.8.  
Therefore it is perpetual.  
2 God hath promised that the Elect shall not fall from him, as the scriptures cleerlie witness. 
Isa. 59.21. jer. 32.39, 40.   
But they fall from God that fall from faith.  
Therefore the Elect shall not fall from faith.  
3 Where God hath placed a true and a perpetual fear of himself, these cannot totally departed from God.  
But he hath placed such a fear in the Elect.  
Therefore they cannot totally departed from God.  
The Minor I prove thus▪  
The fear that God doth place in his children, is either temporary or perpetual.  
But not temporary, for that is the fear of Hypocrites.  
Therefore it is perpetual, and so consequently these never totally departed from God.  
4 Those whom God hath married to himself for ever in righteousness and faith, these can never totally departed from him; for how then should the marriage be perpetual and for ever in righteousness and faith?  

Hos. 2.19, 20.  But thus he marrieth the Elect unto himself, as God himself doth witness by his Prophet Hosea.  
Therefore it follows, these can never totally departed from him.  
5 Those whom God loveth with a perpetual love, can never totally fall from him.  

je. 31.3. john 13.1.  But he loveth the Elect with a perpetual love, so the scriptures plainly witness.  
Therefore these can never totally fall from him.  
6 That which Christ by his prayer obtained for Peter, he obtained for all the Elect which should believe in him: for, that which he prayed for Peter, he prayed for all that should believe in him, as Christ himself doth clearly testify  

john 17.20. The prayer of our Saviour Christ, spoken of, Luk 22.32. is as well to be understood of all the faithful as of Peter. So Aug. Tom. 7. the corrept. & great. Luk 6.48.  But he obtained for Peter that his faith should not totally fail.  
Therefore he obtained the same for all the Elect which should believe in him.  
7 Those which are built upon Christ cannot be pulled from him, by any storms or insultations of the world or of Satan, for they are, as our Saviour himself doth witness, as a house that is built upon a rock, which stands firm notwithstanding all the violence of rain, floods and winds.  
But all the faithful are founded and built upon Christ, and are coupled and knit unto him, 
Ephes. 4.15, 16.  as the mystical body unto their mystical head.  
Therefore they cannot be pulled from him, by any storms of the world, of sin or of Satan.  
8 The Regenerate are compared in scripture to a tree that is planted by the water side, 
Psal. 1.3. jer. 17.8.  which always retains humour and moisture in the root, and remains alive; so that it brings forth fruit in due season, and the leaves thereof fade not away.  
But the vital humour in the Regenerate is Christ apprehended by faith; for he himself doth witness, I am the life, etc.  
Therefore the Regenerate once ingraffed into Christ by true faith, and his spirit, 
john 11.25. john 14.6.  cannot any more fall away from faith, and from Christ.  
9 They that sin not with full swinge of will cannot totally fall away from God. 
1 john 3.9. The sins of the regenerate never committed with a full consent, or plenall swinge of will, but are either sins of ignorance or sins of infirmity and frailty: they delight not in sin, but do hate it; they continue not in sin without repentance, but do weep and mourn for it. Rom. 7.15. etc.   
But the Regenerate sin not with full swinge of will; for, as Saint john speaks, whosoever is borne of God, sinneth not, that is, ex animo, or tota voluntate, from his heart, or with a full swinge of will: for, as Saint Paul speaketh, the evil which they do, they allow not, but do hate it, and are delighted with the law of God according to the inner man: only in the flesh, the part corrupt and unregenerate, there dwelleth no good thing; in respect thereof they are led captive (that is against their wills) unto the law of sin.  
Therefore it followeth, that the Regenerate cannot totally fall away from God.  
10 If faith may be lost, & so a total desertion made from God, than all the fruits and effects of faith.  
But these cannot all be wholly lost; for the Regenerate are never brought to that extremity, 
As we may see in Cain and judas. Gen. 4.13. Mat. 27.5.  as to contemn God, and utterly to despair of God: for this is proper to the Reprobates only.  
Therefore faith itself cannot wholly be lost, and consequently the Regenerate never totally fall from God.  
Hence it is, to show the constant perseverance of the faithful, that our Saviour concludes, that those whom his Father hath given him, none shall take them out of his hands; 
john 4.14.  that they which shall drink of the water which he shall give them; shall never thirst again, but it shall be in them a well of water springing up unto everlasting life. This happy persevering estate of the faithful, the Apostle Paul knew right well; therefore he was constantly persuaded that neither death nor life, nor Angels, nor principalities, 
Est in nobis per Dei gratiam in bono recipiendo & perseveranter tenendo, non solum posse quod velinus, vetum etiam velle quod possumus Aug. Tom. 7. the correp. & great. cap. 12. col. 1342. Nunc vero sanctis in regnum Dei, per gratiam Del praedestinatis, non tantum tale adjutorium perseverantiae datur (scilicet, ut possint perseverare, si velint; sicut datum fuit Ad●) said tale ut ●is porseverantia ipsa donctur. August, Tom. praed. Colum. 1343.  nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature should be able to separate him from the love of God which is in Christ jesus our Lord. To this purpose, to witness the perseverance of the faithful, speaks S. Augustine, There is (saith he) in us by the grace of God in the receiving good, and the holding it perseveringly, not only an ability to do that which we will, but also to will that which we can do. And again: Now (saith he) to the Saints predestinate to the kingdom of God by grace, is given not only such a help of perseverance (that is, that they might persevere if they would, as was given to Adam) but such a help, that perseverance itself is given unto them. To this purpose speaks also Chrysostome, Neither man (saith he) nor time, 
Chrys. in cap. 5. Epist. ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8.26. Psal 31.5.  nor the change of things, nor the Devil himself, nor approaching death, can drive us away from those things; that is, from the graces of God: but when we dye than we hold them more certainly, and always profiting we enjoy more. Here therefore may we clearly behold the third special quality (observed in this last general, prosecution) of the true sheep of Christ, they follow him perseveringly. So that in their latest gasp, in the peace of conscience, and assurance of God's love toward them (the spirit of God witnessing togerher with their spirit that they are the sons of God) they are able to say, Into thy hands, oh Lord, do we commend our spirit. Blessed therefore they that be the true sheep of Christ: for these we see, by the strength of his holy spirit dwelling in them, overcome all the strength of sin, all the fury of Satan, all the seducing objects of the world, all the inducing provocations of the wicked, and so persevere, 
Rev. 21.7.  that at length they come to inherit all things, all the joys of heaven, 
Psal. 84.10.  all the comforts of Gods everlasting kingdom, where one day is better than a thousand else where: 
Psal, 16.11.  for in the presence of our God, oh there is the fullness of joys, and at his right hand there are pleasures for evermore. Blessed therefore these, and truly prudent they that make this the subject of their affection, and the special scope of their practice, that they may be found to be of this blessed number, even the true sheep of Christ. The which heavenly wisdom the eternal Father be pleased to vouchsafe to impress within us, for the precious merits of his dear son Christ jesus. To which Father and Son with their most holy Spirit, three persons and one indivisible essence, be all praise, power, glory and dominion ascribed, from this time forth for evermore.  
FINIS.   
ROM. 1. ult. 
Which knowing the justice of God, that they which do such things are worthy of death, not only do them, but favour those that do them.  
RIght Worshipful and beloved in our Saviour jesus Christ, the worthy Apostle having first generally and afterward by particular enumeration, set forth the horrid pollutions of the Gentiles, wherewith they were infected, at length he comes to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the accusation, showing with what violence and wilfulness they committed these sins; removing from them all pretext and colour of ignorance and infirmity: of ignorance, for knowing the justice of God, they committed these things: of infirmity, for they did not only do them themselves, but they favoured them that did them. Where, for method sake and better apprehension, I consider the twofold gradation of the pollutions of the Gentiles; the first in respect of their own proper sins, the second in respect of the sins of others: the first in these words, They committed things worthy of death: the second in these words, that they not only did such things, but they favoured those which did them. And first for their pollutions in respect of their own proper sins: wherein I consider both the matter and the form. The matter set down in general, They committed things worthy of death: the form, that they committed these things wilfully and willingly, against their knowledge and their conscience; for they did commit them, knowing the justice of God, that they which did such things were worthy of death. And first for the matter, they committed things worthy of death. Wherein I consider three things: first, the blindness of man in corrupted nature. Secondly, the patience of God in executing revenge upon the wicked. Thirdly, the equity of God in punishing sin.  
First, the blindness of man in corrupted nature, from the plurality of the sins committed: for the Apostle saith not, they committed some thing worthy of death, but things worthy of death. Secondly the patience of God, that he forbears to throw them down to death, though they commit things worthy of death. Thirdly, the equity of God, that he throws down none to death but for things worthy of death. And first for the foremost, the blindness of man in corrupted nature, intimated from the plurality of the sins committed.  
It is a grievous and a miserable estate to commit any thing worthy of death, that is, of eternal death, the due reward of sin: 
Gen. 2.17. Rom. 6.23.  for what is the force of eternal death? oh exceeding grievous. It doth not only sever a man from all joy, from all bliss and glory, but loads him with all woe and misery: inwardly, with the sting and worm of conscience to torment him: outwardly, with burning fire for ever to afflict him, and yet never consume him; for, as S. Augustine speaks, the motion of the heaven ceasing, there shall be no passion material but spiritual. 
Aug. l. 21. de Civit. Dei. Cessante motu coeli nulla fiet passio materialis sed spiritualis.  But man blinded with corrupted nature discerns not this, whence it comes to pass, that he doth not only commit some thing worthy of death, but things worthy of death, even many foul and odious sins, thereby increasing the eternal wrath and judgement of God against him. For as the sin, so shall be the punishment; many sins, many punishments. One sin may bring thee to eternal condemnation, but many sins will aggravate the judgement, and heap up an increase of wrath. We know what the Lord speaks by the Prophet Esay, 
Esa. 28.17.  that he will lay judgement to the rule: and Christ himself tells us, that as Babylon hath sinned, 
Rev. 18.7.  so she shall be rewarded. But corrupted man, he takes no knowledge of this, therefore he goes on, every hour increasing his judgement; for every hour he commits things worthy of death. Oh think you, if wicked Pharaoh had truly discerned that the multiplying of sin had multiplied the judgements of God against him, 
As we may see from Exod. 3. to 14.  would he then so often have opposed the express voice of the Lord? Or think you that if pernicious Abab had truly understood, that his deep heap of sins would have drawn a deep heap of judgements against him, 
1. King. 21.25.  would he have committed so many things worthy of death? would he have sold himself to commit wickedness? Oh by no means. Or can we think, that if that Epicure spoken of by our Saviour Christ, had truly discerned that his heap of impieties, 
Luke 16.  his pampered feeding, his unhallowed drunken discourses, his cruel uncharitable affection, that would hear no plaint nor mourning of poor distressed Lazarus, that yet did crave but the crumbs that fell from his Table: think we if he had truly discerned that his foul heap of sins would have brought upon him such a heap of punishments, as to force him to cry out for one drop of water, such a drop as might hang but on the tip of a finger; 
Vers. 24.  and that poor Lazarus should bring it, whom before he held so base, as not worthy of the crumbs that fell from his table; and that to cool but the fury of his tongue only: a small request, only one dip of but the tip of a finger to cool only the raging heat of one small part? oh slender ease and if it had been granted: but can we think, that if he had truly understood that his so great heap of sins would have acquired so great a heap of judgements, that ever he would have contracted them? oh void of question he would not. Or shall we think, that if the ungodly creatures of these times (that run headlong the path of sin and wickedness) did clearly see their miserable estate, would they then commit so many things worthy of death, to the daily increase of their punishment? would they so violently reject all exhortations, all motions of the spirit, and so furiously heap up sin upon sin, adding not only rebellion to their sins, but strength to their rebellions? oh void of question they would not. But alas, they are covered over with the dark veil of sin, and corrupted nature, so that they do not truly discern their miserable estates.  
This was the condition of the Gentiles; for although they knew in the general, that they which committed such things were worthy of death, yet in the particular application they failed: for in the soul of man two things are to be considered, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the understanding, which comprehends certain principles of nature, as that murder, adultery, and such like be sins, and worthy of punishment: the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the conscience, which makes the assumption or particular application after this manner: But we have committed such things; therefore we are worthy of punishment. Now observe we, that in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or general apprehension of the understanding, the Gentiles discerned these things to be sin, and worthy of death, but in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or particular application of the conscience, they greatly failed, namely that they were guilty of these, and therefore that eternal death belonged unto them. From all which, clearly appears the verity of my first observation, the blindness of man in corrupted nature, intimated from the plurality of the sins committed: for in this estate he goes on in sin, he commits things, even many things worthy of death, to heap up judgement, and to aggravate his punishment. Oh what shall this then enforce unto us, but earnestly to labour for the grace of God's spirit, to purge and drive out this corrupted nature? for were men once truly seasoned with the strength of heavenly grace, it would make them mourn and deplore their sin and transgression; 
Psa. 6.7.  as blessed David speaks of himself, Every night (saith he) did I make my bed to swim, and watered my couch with my tears: and no marvel; 
Seneca.  for vulnera clausa plus cruciant, wounds being stopped they are the more grievous: but, saith Chrysostome, mournful tears are (as it were) the sponges of sins to wipe them and wash them clean away. 
Chrys. Lachrimae sunt spongia peccatorum.  Yea, grace, that worthy virtue, would make them see the odiousness of the entertain of sin, how displeasing it is to God, and burdensome to the soul: as we may clearly see in religious joseph, who being truly seasoned with the graces of God's spirit, would not be drawn to commit wickedness by any persuasion, but in contempt of it breaks forth, 
Gen. 39.9.  How should I commit this wickedness, and so sin against God? Oh therefore labour we earnestly for the graces of God's spirit be infused into us, to drive away the darksome clouds of corrupted nature, and to make us see the odiousness of the entertain of sin, and the special worth of grace and piety; for the natural man discerneth it not. 
1. Cor. 2.14.  And because the word of God is the ordinary means to work this upon our souls, for which cause the blessed Gospel 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 immortal seed, able to beget us anew, and to make us wise unto salvation; oh therefore frequent we it diligently, and hear we it with all reverend attention for the happy infusion of heavenly grace: 
Pro. 13.13.  for he that despiseth this sacred truth shallbe destroyed, 
Pro. 28.9.  he that turns his ear away from it, his very prayer shall be abominable: it shall be easier for Sodom and Gomorrah at the day of judgement than for that man; 
Mat. 10.15.  
jer. 29.18.19.  the Lord will make him a curse, an astonishment, a hissing & a reproach among all nations. And thus beloved in Christ jesus we see the first point, the blindness of man in corrupted nature, intimated from the multiplicity of sins; for he commits not only 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 he forbears, and doth not presently throw them down to death. The Gentiles committed things worthy of death, even many things worthy of death, eternal death; yet God with patience did forbear, and did not presently execute upon them the strength of his justice, nor cast upon them his final wrath, 
Rom. 6.23.  when yet as the Apostle speaks, The wages of sin is death, even of any sin whatsoever. Behold then here the greatness of God's patience: sin is committed, yet God forbears; nay sins, things worthy of death, many loathsome and odious sins, yet God forbears 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 condemn (stubborne-hearted) sinners, and to throw them down to eternal death: for, as himself doth seriously protest, he doth not desire the death of the wicked, but doth earnestly invite them, Turn you, turn you from your evil ways; for why will ye dye, oh ye house of Israel? 
Aug. Aversos benigne revocat, & cum 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 & turn from their evil ways, 
God is patiented toward man intensiuè. extensiuè, duratiuè.  though they commit things worthy of death. Thus God is patiented, sparing man in sin, sparing man the subject of sin, long sparing him, though he hath committed things worthy of death. How well therefore might this instruct us, to be cautious, that we no longer abuse the patience of our God, but now presently revert from our evil ways, and turn unto his blessed Majesty; for God himself tells us, My spirit (saith he) shall not always strive with man. 
Gen. 6.3.  When God would prescribe repentance to that spacious city of Ninive, 
jon. 3.4.  he offords it but forty days, Yet forty days, and Ninive shall be destroyed. And to his own particular people, he limits them only a month, A month (saith he) shall devour them with their portions. 
Hos. 5.7.  Oh that then, we would even now return from our evil ways, and turn to this loving God abusing his patience no longer: for we have his own word, 
Zach. 1.3.  Turn unto me (saith the Lord of Hosts) and I will turn unto you. Oh if we turn to him with mourfull hearts, deploring our transgressions, how soon will he turn to us, speaking peace to our souls and consciences? 
Psal. 51.17.  for a contrite spirit is a sacrifice unto God; yea, these Christ himself invites, Come unto me all ye that are weary and laden (you that grown under the burden of your transgressions) and I will refresh you, 
Mat. 11.28.  I will speak peace to your souls, and comfort to your consciences. But if we will yet be 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 than remember we what Solomon tells us, 
Eccle. 8.12, 13.  that though a sinner do evil an hundred times, and God prolong his days, etc. yet it shall not be well with the wicked, etc. God will not always spare him; 
Aug. Tunc Deus i●ascitur quando non irascitur. Gen. 19.23, 24  for, as Austin speaks, then is God angry, when he seems not to be angry. We may see, that when the Sun did rise upon Sodom, and there was no expectation of judgement, than the Heavens were opened, than 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 sin, but we will still abuse the patience of our God, and still commit things worthy of death, that it is just with him, to hue us down, and cast us into the fire, even eternal fire, never to be 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 forbear, and did not presently throw them down to death.  
Come we now unto the third point observed in the matter of this pollution, the equity of God in punishing the wicked, expressed in this, that he throws down none to death, but for things worthy of death; they committed things worthy of death. Sin is the cause of God's wrath and man's misery, 
Esay 59.2.  Your iniquities (saith the Prophet Esay) have separated between you and your God: your sins have hid his face from you. 
Lam. 3.39. jude ver. 6.  Wherefore (saith the Prophet jeremy) is the living man afflicted? man suffereth for his sins. For sinne the Angels were thrown down from Heaven, for sin 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 sin the old world was drowned, and Sodom and Gomorrah burned: oh, saith Cassiodorus, so far is every one repelled and divided from the divine power, as his sins are heaped up: many sins makes a deep separation; nay, if we consider the eternal decree of God, or as it is manifested in time, and this either negatively, or affirmatively, that is, as he denies saving grace unto some, or as he wills to throw them down to endless misery; sin is the cause: for, for the foreseen sins of the wicked, the Lord decreed to forsake them, and to impose upon them everlasting horror. Therefore saith the Lord by the Prophet Ezechiell, That soul that sinneth, that soul shall dye: 
Ezech. 18.  with which the Apostle Paul accords, 
Ephes. 5.6.  For these things (saith he) cometh the wrath of God upon the children of disobedience. Hence it is, 
Hos. 13.9.  that the Lord concludes by the Prophet Hosea, Thy iniquity hath destroyed thee, oh Israel. Furthermore, hatred and wrath, as they are punishments, are not infflicted but for sin.  
But God hated Esau penally, and he will show his wrath in the destruction of the wicked, therefore for sin.  
Briefly, the doctrine is clear, he delivers none to death, but for things worthy of death; for the wages of sin is death. 
Rom. 6.23.  How fitly therefore might this instruct us to remove all murmuring, and to loath and detest all sin and wickedness? First, to remove all murmuring and repining against God; for, is the hand of God upon thee? and doth he begin to execute his wrath? murmur not against him, but look into thine own soul, and behold thy sins and thy transgressions: for they have caused that judgement: 
Ezech. 33.17.  and remember that the way of the Lord is equal; for he delivers none to death, but for things worthy of death; but that thine own way is unequal, for thou hast wilfully heaped up sins against his Majesty, and therefore hast deserved wrath and judgement from the hand of the lord We may see, 1. Sam. 15. that God rejected Saul, 
1. Sam. 15.  but what was the cause? why his transgression and rebellion: wherefore the Prophet tells him, that to obey is better than sacrifice, and to hearken is better than the fat of rams; but that rebellion is as the sin of witchcraft, and transgression is wickedness and idolatry. We may also see in the twenty fourth verse of this chapter, that the Lord delivers up the Gentiles unto their hearts lusts, etc. and unto vile affections; but what was the reason? why (as the coherence of the text doth plainly show) their former gross and odious sins was the cause of it; for these the Lord delivered them up unto a reprobate condition. Oh then, if the justice of God seize upon thee, murmur not against his Majesty, but rather cry out against thyself, who by thy sins hast provoked the Lords wrath against thee; for he is so equal that he throws none to death, but for things worthy of death. Secondly, this should instruct us to loath and detest sin and wickedness: for as God is so equal that he throws none to death but for things worthy of death, so we see he is so just, that for things worthy of death he throws them down to death. Oh then, why should any be so bold to entertain sin and wickedness? 
Esay 9.18.  oh remember we that wickedness burns like fire, all wickedness whatsoever, 
Ecclus. 7.8.  enkindling and inflaming the wrath of God against us: therefore saith Sirach, Bind not two sins together, 
Eccles. 8.12, 13  for in one thou shalt not go unpunished. For Solomon doth plainly tell us, that though a sinner do evil a hundred times and God prolong his days etc. yet it shall not be well to the wicked; 
Psal. 92.7.  but when the workers of wickedness do flourish, than they shall be destroyed for ever, 
Psal. 73.19.  then shall they suddenly perish, etc. and come to a fearful end.  
Oh that the ungodly did clearly see this, which draw iniquity with cords of vanity, and sin as it were with cart-ropes, 
Esay 5.18.  and as Solomon speaks, rejoice in doing evil, 
Prov. 2.14.  and seem to invite each other unto wickedness, Come let us enjoy the pleasures that be present, 
Wisd. 2.6.  etc. let us oppress the poor that is righteous, let us not spare the widow, nor reverence the white hairs of the aged that have lived many years, 
Ver. 10.  let our strength be the law of unrighteousness, etc. let us defraud the righteous, 
Ver. 11.  for he is not for our profit, but is contrary to our doings, he checketh us for offending against the Law, 
Ver. 12.  and blameth us as transgressors of discipline. In a word, who seem as David speaks, 
Psal. 36.1.  to have no fear of God before their eyes, but seem by their pernicious stratagems in sin, to disdain all piety and religion, and to declaim against God and all his ways, with those wicked ones in jobs history, 
job 21.14, 15.  Depart from us, for we desire not the knowledge of thy ways: who is the Almighty that we should serve him? or what profit should we have if we should pray unto him? Oh that the ungodly that are so bold and greedy to entertain any sin and wickedness, oh that they did clearly see the misery that sin brings upon them, that so they might loathe and detest all sin and wickedness: Oh that this instruction might receive due impression upon their souls: for we see it plain, that as God is so equal that he throws down none to death but for things worthy of death, so the consequent arising from hence, tells us, that he is so just, that for things worthy of death he will throw men down to death. And so much (beloved) for the matter of the pollution of the Gentiles, They committed things worthy of death.  
Come I now unto the form of their pollution, how they committed these things, namely, wilfully & willingly; for, knowing the justice of God, that is, against these sins, yet they committed them. Wherein I consider, first, how God may be said to be just: secondly, what is meant by justice in this place.  
For the better opening whereof, consider we that a thing may be said to be just in a threefold manner; 
We are justified by Christ's righteousness, not subjectively but effectively, not materially as inherent within us, but relatively and by way of imputation, God in his mercy reputing it to every believer, as his own proper righteousness; wherefore when the Scriptures in any place express the Saints of God to be just or justified, the meaning is not that they have no sin, but that it is not imputed: for the material or blot of sin remains in some measure in the best of God's children during their whole life in this world, as the Scriptures plainly witness; only it is taken away in respect of the formal thereof, that is, in respect of the guilt thereof and the vindictive punishment.  by Grace, by voluntary obedience, or by Nature. First by Grace; so the Saints and servants of God may be said to be just, subiectively or inhesively, only inchoatively, which is their sanctification; relatively, imputatively, Christ's righteousness through faith being reckoned and imputed as theirs, which is their justification. Again secondly, by voluntary obedience one may be said to be just; so was Adam just in the state of innocence; so is it most truly said of Christ, who by his voluntary and perfect obedience fulfilled the whole law of God. Thirdly, by nature one may be said to be just, & that either as made so by the benefit of another, or else originally by himself and of his own nature: in the first kind, it may be truly spoken in like manner of the first Adam who was just by nature, as being made so by the benefit and bounty of his Creator: and most truly may it also be spoken of the second Adam Christ jesus, who was conceived in the womb of a virgin, without any spot of sin by the virtual operation of the holy Ghost. But now concerning God, he is just in a fare different, and fare more excellent manner; for he is not made just, but he is just originally of himself and by himself in his essence and nature: therefore it is only true of God, that he is simpliciter justus, simply just, which cannot be said of any other thing whatsoever; for although it may be said of the regenerate, that by remission of sins and the imputation of Christ's righteousness they are perfectly just, yet it is false and erroneous to say that they are simply just; nay, Christ himself although as he is man he may be said to be just, naturally, habitually, and hypostatically, yet simply he cannot be said to be, because whatsoever justice he hath as he is man, he hath it by participation from his divine nature. But God is so just, that he is his own justice; for justice is not in God, as an accident in the subject, or by way of composition, but of essential union; for all the proprieties of God are essential, he is essentially just, he is essentially good, and therefore justice and goodness itself, and consequently it is true only of God, that he is simply just. This our Saviour Christ doth plainly witness, 
Mat. 19.17.  who tells us, There is none good but God, that is, simply and absolutely good, as of himself and by himself, nay, if we speak properly and strictly, none can be said to be so much as perfectly good, 
Quod tale est ex participatione imperfectè tale est.  or perfectly just, or perfectly holy, neither Angels, nor men; for it is a clear rule, that that which is such as it is by participation, is imperfectly such; as the water, or iron, made hot by the fire is imperfectly hot, as having their heat not naturally, but accidentally and by participation. And thus we see how God may be said to be just, namely, simply and absolutely, in a fare more excellent manner than any other thing whatsoever, as being originally and essentially just.  
But come we now to consider what is meant by justice in this place: for although properly there be but one justice in God, as there is but one essence, yet in regard of the diverse respects or diverse persons which God in a certain kind may be said to bear, his justice also may be said to be diverse. As he is a most free Lord doing whatsoever he pleaseth, 
In regard of diverse respects God may be said to be just in a fourfold manner:  liber Dominus,  Deus omnium,  Deus & Pater electorum.  omnium judex. As a free Lord, as the God of all, as the God and Father of the elect, as the judge of all.  his will is his justice; as he is the Creator, Conserver and Governor of all things, his goodness is his justice; as he is a special Favourer of the elect, his mercy and his truth in his promises, is his justice; as he is the judge of all, giving to every one according to his works, his due punishment of the nocent, and absolving of the innocent, is his justice, which is the justice which is meant in this place; and is called the distributive or judiciary justice of God, because by it he gives unto every one according to his works. Now observe we, this distributive or judiciary justice of God the heathen knew: and that in a threefold kind; by the light of nature, by the testimony of their own consciences, and by the examples of God's justice in the world. First, by the light of nature, they knew many divine things; as that their was an eternal power; for they concluded, 
Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (nuncupavit).  that this glorious frame of the world had some excellent builder. They had also some knowledge of the providence of God, that it is he that disposeth and worketh all things: 

Anaxag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is God that disposeth and worketh all things. To which purpose also speaks Orpheus, Sophocles, Pythagonas with diverse others.  
Phocylides. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the soul is immortal, never waxing old, liveth ever.  
The Chaldaean precept: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocylid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocles. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Plat. in Gorgia. & Virg. Aeneid. 6.  
And D●aco a Heathen man so fare discerned this judiciary justice, that he appointed death for all sins, the light of Nature teaching him that sin deserved death. Rom. 2.15.   they also understood the immortality of the soul, as, beside diverse others, Phocylides doth plainly witness: The soul (saith he) is immortal, never waxing old, but living ever. They had some knowledge of a place of joy and comfort provided for it, as the Chaldean precept doth witness; Seek Paradise the most splendent region of the soul: they had some taste of that great point, the resurrection of the body, as the former Author Phocylides doth manifestly testify, We hope (saith he) shortly to return from the earth to the light, that is, an eternal and a heavenly light. And concerning this distributive or judiciary justice (the subject of this discourse) by the light of nature they also plainly understood it, as amongst others Hierocles doth testify, who showing a reason why the ungodly would not have their souls to be immortal, speaks after this manner, A wicked man (saith he) would not have his soul to be immortal, lest he should come to the judge (that is the eternal judge) there to be tormented with punishments. Yea, hence it was, that Plato, a heathen man, did appoint Elysian fields unto them of upright conversation, and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or place of torment for the wicked, the very light of nature teaching him this distributive justice of God. Wherefore we see first of all that the heathen knew this justice of God by the light of nature.  
Secondly, they knew it by the testimony of their own consciences; for, as the Apostle speaks, their conscience did bear them witness, either accusing them, or excusing them: 
And Hercules after he had slain his wife and children, became so perplexed in conscience, that in the horror of it he concluded, Nemo pollutojqueat animo mederi none of a polluted conscience can be cured. And Aristotle was able to say of the wicked in the 9 of his Ethics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Zeph. 3.5.  therefore Alexander a heathen man having slain his dear friend Clitus, became grievously troubled in his conscience, his very conscience accusing him for that barbarous and savage cruelty.  
Thirdly, they knew this distributive or judiciary justice of God by the examples of God's justice; for that hath been true and shall be true for ever which the Lord sets down by the Prophet Zephany, Every morning doth he bring his judgements to light, and faileth not. Therefore when Tull. Hostilius was slain by lightning from heaven, and his house burned, the Gentiles understood this to be the justice of, God against him for his irreligious exorcisms.  
So that we see it clear, the Gentiles did know this judiciary justice of God, yet wilfully against their own knowledge and conscience, they committed things worthy of death. A grievous wickedness; for if every sin deserve death, even sins of infirmity and ignorance, as the Prophet David doth witness, and therefore doth cry out unto God, 
Psal. 19.12.  Oh cleanse me from my secret sins: how much more sins of wilfulness committed against the full swinge of knowledge and conscience, 
1. joh. 3.8.  as were the sins of these Gentiles? for knowing the justice of God, they committed them: therefore saith the Apostle, 
Rom. 1.18.  They detained the truth in unrighteousness; they knew it, but they wilfully rejected it. Now, saith our Saviour, 
Luke 12.47.  He that knows his Master's will, and doth it not, shall be beaten with many stripes. And we may see that the Prophet Samuel calls the sin committed against knowledge and conscience, 
1. Sam. 15.23.  a rebellion, and compares it to those great sins, witchcraft and idolatry; and Saul being guilty of this, the Lord rejects him for ever. What should this then impress within us (beloved in Christ jesus)? oh how well might it serve to instruct us to be cautious, how we entertain, or live in any sin against our knowledge and our conscience? First, to be cautious how we entertain any sin, against our conscience; 
1. john 3.20.  for if, as Saint john speaks, our conscience condemn us, God is greater than our conscience, and knoweth all things. If therefore we commit those things that our own knowledge and our conscience is able to condemn us, and pronounce judgement against us for it, how much more than shall the Lord condemn us and judge us for these sins, to whom they are fare better known than to our own consciences? Besides, if our conscience be able now to accuse us for these sins, how much more shall it be able to do it at the final judgement, 
Rev. 20.12.  when the books shall be opened, even the book of conscience, and by the vigour of the divine power shall be made able to call to remembrance all the thoughts, words and actions whatsoever, 
Rom. 2.15.  had, spoken, or done by us, and to accuse us, or excuse us for them, according as they have been agreeable, or dissenting from the Law of God? how much more than shall our consciences be able to accuse us for all our sinister passages, when they shall be thus opened, and as it were quickened and awaked by the mighty power of God? for oftentimes in this life, through the long habit and continuance in sin, the conscience becomes as it were dead, and the dictamen, or voice thereof strangely quailed: but at length the Lord shall quicken it, even the conscience of the most wicked: as he did sometimes cain's, which made him cry out, 
Gen. 4.13.  My sin is greater than can be forgiven: or as he did sometimes judases, which did so torment him, that it made him bring back his base corrupted higher, and to throw it down at the feet of the Priests and Elders, 
Matt. 27.  openly confessing, I have sinned, betraying the innocent blood, and, as weary of his life, desperately deprived himself of all vital power. Oh therefore be we cautious how we entertain sin against our knowledge and our conscience.  
Secondly, be we cautious how we live in any sin against our knowledge and our conscience; for this is a dangerous estate: for saving Faith receives no impression where the conscience is wounded with plenall reigning sins, committed against our knowledge and our conscience. Therefore the Apostle joins these two together, 
1. Tim. 1.19.  Faith and a good conscience, that is, a conscience purged and purified from reigning sins; for these do vastare conscientiam, they wast and destroy the conscience: therefore to these there is no comfort, no peace with God, no peace in conscience: for there is no peace, 
Esay 48. 2●.  saith the Lord, unto the wicked. In these that thus live in sin, committed with full consent of will against their knowledge and their conscience, there is no piety nor religion, there is no true fear of God, nor obedience unto his sacred Word. 
Psal. 36.1.  Oh that we would therefore be cautious how we live in any sin against our conscience: for if the Gentiles (as the Apostle shows us) had no pretext to excuse their sins, whose chiefest Schoolmaster to show them Gods justice against their sins, was yet but the light of Nature, if these were void of excuse, oh then what shall we say to ourselves? If we live in sins against our knowledge & our conscience, even those gross sins which we see daily familiarly entertained, drunkenness, adultery, deceit, oppression, envy, malice, and that hellbred sin of usury; how inexcusable shall we be to live in these sins, who have not only the light of Nature, 
Rom. 6.23.  but the clear and manifest word of God, to show us the justice of God against these sins, nay the excellent and precious gospel of Christ, 
Mark 1.15.  promising to the repentant that forsake their sins and believe this sacred truth, 
joh. 3.16, 17, 18.  eternal felicity and happiness? oh then how void of pretext shall we be, yea, how greatly shall this aggravate judgement against us, to live in sins against our knowledge and our conscience, to whom God's justice is so clearly manifested, 
Heb. 2.2, 3.  to whom so great means is afforded to reclaim us and recall us? Oh know we, if we against our knowledge and conscience will thus still continue our violence in sin, notwithstanding this great means afforded us, it shall be easier for these Gentiles at the day of judgement than for us. And thus much (beloved) for my first general part, the pollution of the Gentiles, in respect of their own proper sins.  
Come I now unto the second observed general, the pollution of the Gentiles in respect of the sins of others: which the Apostle sets down as a deep aggravation of their wickedness, and is thus enforced to us, in that they not only committed things worthy of death themselves, but favoured them that did the same.  
It was a grievous wickedness for them themselves to commit things worthy of death by their own proper sins, but to favour and patronise the same in others, was most intolerable, and declared them to be even of an incurable nature. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word used here by the Apostle doth not signify merely an assent, but an approbation or patronising, or (as some read) an applauding of others in their wickedness, which was a thing common amongst many of the heathen: 
So ●iscator.  for they mainetained and defended publicly those things which by the light of nature they knew to be sins, and to deserve death: as Fornication, Idolatry, yea, Murder itself; as amongst diverse others we may see in Anaxarchus, Aristander and Calisthenes, who when Alexander had slain his friend Clitus, they became patrons of that horrible wickedness. For, the first (an Epicure) persuaded all things was lawful for Kings; the second (a Stoic) referred it wholly to fate and destiny; the third used moral and civil persuasions only: but none of them laid open unto him the greatness and foulness of his sin, but did soothe him and defend him in that his horrid wickedness. Briefly, for the further manifesting and opening this great and odious guilt, consider we how many ways we may become partakers of the sins of others; which we may reduce unto twelve particulars. 
1. jubendo.  First therefore understand we that iubendo, by bidding and commanding a wickedness to be done, we become to participate of that wickedness. So Saul became guilty of the murder of innocent Abimelech and his associates, 
1. Sam. 22.18.  because he did command this wickedness to be done. 
Dan. 3.  So Nebuchadnezzer became guilty of the people's Idolatry, in falling down and worshipping the golden Image, because he commanded it to be done. 
Mat. 1.  So wicked Herod became guilty of that great slaughter of infants done in Bethlehem, and in the Coasts round about, because he commanded that bloody stratagem to be acted. So also that Herod spoken of Mar. 6. 
Mark 6.  became guilty of the death of that bright shining light john the Baptist, because he commanded it to be done. Thus first iubendo, by commanding a wickedness to be done, we become guilty of the sin of others.  

2. Obediendo.  Secondly, obediendo, by obeying such unlawful commands, we become to participate of the sins of others. 
Dan. 3.  This Shadrach, Meshach and Abednego knew right well, and therefore no violent threats nor terrors could draw them to yield to an unlawful command. This the worthy Apostles knew most clearly; wherefore when the Priests and Elders commanded them that they should teach no more in the name jesus, 
Acts 4.18, 20.  they plainly answer, We cannot but speak the things which we have seen and heard. This was the fault of treacherous Doeg, by which he became to participate of the wickedness of Saul: for although Saul commanded his footmen that stood by him to slay Abimelech & his associates, not a hand was stirred nor foot moved to that bloody action; 
1. Sam. 22.17, 18.  but assoon as he spoke to Doeg, he became presently a ready instrument to execute his cruel & unlawful command. This also was the fault of joab: for David writing to him that Vriah should be put in the forefront of the battle, 
2. Sam. 11.15, 16.  and that there should be a reculing back from him that he might be smitten and dye; presently he consents unto this unlawful command, sinisterly to betray the life of an innocent man, and so became to participate of that bloody sin. 
2. Sam. ●4.  So also when David commanded him to number the people, though he misliked it, and his conscience told him it was an evil, yet he desisted not, but became the instrument of this sin. This was also the fault of those corrupt judges, 1. Kings 21. 
1. King. 21.  for pernicious jezabel writing a letter to them in Ahabs' name, that they should get two wicked men to swear against poor Naboth, that they had heard him blaspheme God and the King, and so to stone him to death, they performed it with all expedition, and so became guilty of that crying sin, the shedding of the innocent blood of poor Naboth: oh how much better had it been for them, to have undergone the frown of jezabel, and the anger of Ahab, than thus to have enthralled their souls with the guilt of a grievous crying sin? And thus we see obediendo, by obeying the unlawful commands of others, we become guilty of sin and wickedness.  
Thirdly, consulendo, by giving advice and counsel unto sinister and ungodly passages, we become guilty of the sins of others. 
2. Sam. 15.  So Achitophel was guilty of the conspiracy of Absolom against his Father David, 
2. Sam. 16.21. 2. Sam. 17.1. Ver. 14.  because he did advise and counsel him therein. So in like manner the youngsters of Rehoboam were guilty of his violent answer to the people of Israel, 
1. King. 12.  and consequently of the rending of the ten Tribes from the two, because they did advise and counsel him to that virulent reply. So also pernicious Herodias became guilty of the death of john the Baptist, 
Mark 6.  because she did counsel and advise her daughter to make that the subject of her request. And so we may see in the twenty third of jeremy those false Prophets were guilty of the sins and errors of the people, 
jer. 23.26, 27.  because they did advise them to false and evil things, the deceits of their own heart. Thus consulendo, by advising and counselling unto evil, we become culpable of that evil.  
Fourthly, adiuvando, by giving any help or assistance unto evil we become guilty of the evil, whether it be personally, 
1. King. 22.  verbally, or manually. First personally; so was jehosophat guilty of the sin of the Idolatrous King of Israel, because he did personally assist & aid him in his rash & violent enterprise. Again, verbally we become guilty of this sin, when we yield any assisting speeches to exasperate or set forward an evil. So were the Edomites guilty of the cruelty of the Babylonians against jerusalem, 
Psal. 137.7.  because, to exasperate and set forward the mischief, they cried out, Down with it, down with it, even to the ground. So in like manner were the Israelites guilty of the abomination of Baal, 
judg. 6.29, 30.  whilst they used strong assistant speeches for him; who hath done this thing? who hath thus dishonoured Baal, as to break down his Altar? and when they find it was Gideon the son of joash, 
Ver. 31.  they cry out, Bring out thy son that he may dye, that joash was fain to say, Will ye plead the cause of Baal? will you use assistant speeches for him, and so participate of that wickedness? Thus verbally, using assisting speeches for sin and wickedness, we may become guilty of that sin.  
Again, manually we become guilty of the sins of others; and that three manner of ways: by imposition, scription, and subscription. First by imposition, that is, of hands: so men of spiritual rank, that have power to ordain others, become guilty of their sins, 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 he) on no man rashly; 
1. Tim. 5.22.  be not partaker of other men's sins: keep thyself pure. Again, by scription or writing we become to participate of the sins of others; 
2. Sam. 11. 1. King. 21. Neh. 6.6.  and that not only when we writ for an evil, as David to joab, jezabel to the corrupt judges, Sanballat to Nehemiah, but when we writ any thing that may give assistance to an evil. So Rabshakeh was guilty of blasphemy, and the heap of his Master's evils, 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 success over Idol gods, and Idolatrous nations, an argument that even jehova, the Lord of Hosts should not be able to stand before him. Thus manually by scription or writing we may make the sins of others to become ours.  
Thirdly, by subscription we come to participate of the sins of others, when we subscribe and set our hands to that which is erroneous or evil. The example of this in the scriptures is somewhat rare, though the practice of it be very frequent in these our times; for there is almost no person so evil, nor evil so great, but we are apt to subscribe and testify therein, and to use any assistance to countenance, extenuate, or colour it. But the times, it seems, not being anciently so evil, no marvel if the scriptures be something silent herein, only some sympathy hereof we may see in the sixth of Daniel; 
Dan. 6.7, 8, 9  for when the Governors of Darius had conspired a mischief to entrap Daniel, and had drawn a decree to that purpose, that no petition should be asked of any, saving of Darius, and that by the space of thirty days, and who so should attempt the contrary, to be thrown into a den of Lions: when this decree was brought to Darius, he confirmed it, that is, by subscription and sealing of it, and so became guilty of their sin. And thus adiuvando, by giving any help or assistance unto evil, whether it be personally, verbally, or manually, we become guilty of that evil.  

Actual consent is when we entertain personal society with the wicked in their evils. Psal. 50.18. 2. joh. v. 10.  Fiftly, consentiendo, by consent we come to make the sins of others to become ours; and that in a threefold kind; actually, verbally, and silentially. Of the first, the Prophet David speaks, describing the nature of a wicked man, When thou seest a thief thou consentest with him, and art partaker with the adulterers. Of the second, Saint john speaks, 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, we become partaker of (their) evil deeds. Thirdly, silentially we become guilty of this sin: for there is consensus silentii, a consent of silence; as when we see sin and say nothing of it, which is contrary to God's injunction, 
Leu. 19.17.  Thou shalt plainly 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 fear: and it is a clear rule, that as malum consilium inducit in peccatum, so malum silentium relinquit in peccato, as evil counsel leads (a man) into sin, so evil silence leaves (a man) in sin. Therefore what the holy Ghost speaks concerning the wicked man, 
Psal. ●0. 21. I will reprove thee, and will set thy sins 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 sins of others, whether it be actually, verbally, or silentially, we become guilty of the sins of others.  
Sixtly, indulgendo, by indulging and flattering others in sin we become culpable of their sin: so the wicked are said to bless the covetous, that is, to indulge and flatter them in their evil. A dangerous course; for, as Austin speaks, 
Aug. in Ps. Adulantium linguae alligant animas in peccatis. Ezech 13.22. Indulgence is so great an evil, that Antisthenes was wont to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is better to fall among ravening Crows, than among flatterers.  the tongues of flatterers do bind the souls of men in sin. This was that for which the Lord did cry out against the Prophets of jerusalem, witnessing that they did strengthen the hands of the wicked (so indulging and flattering them in their sins, that none could return from their wickedness) for which the Lord doth testify 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 stubbornness of their own hearts, they concluded, no evil should come unto them; so flattering them in their evils, that they did bind up their souls in sin. A sin so familiar in these times, that there is scarce any wickedness so great, or error so odious, but it finds some Parasite or other to flatter and indulge it: but he, saith Solomon, 
Prov. 24.24.  that saith to the wicked, Thou art righteous enough (thereby flattering him and strengthening him in his sin) him the people will curse; yea, 
Ezach. 13.18.  against such as these the Lord himself doth denounce a woe, plainly testifying he will execute upon them the fierceness of his wrath. And thus we also see that by indulging and flattering others in sin, we become partakers of their sin.  
Seventhly, recipiendo, by receiving into our houses and societies wicked and ungodly persons, we come to participate of their evils. This was saul's 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 society irreligious and profane women, 
judg. 2.3.  who became as thorns in their sides, to infect them with their evils, and to exasperate the wrath of the Lord against them. This also was salomon's defect, 
1. King. 11.1, 2 9  who by his entertain of Egyptian women, and diverse others of Heathenish and Idolatrous condition, became culpable of their evils, to the deep tainture of his soul with sin, and the no small provocation of the wrath of God against him. Be we therefore wary how we receive into our houses or societies known wicked and irreligious persons. This was David's wisdom, worthy of imitation, 
Psal. 101.6.  Mine eyes (saith he) shall be unto the faithful of the land, that they may dwell with me: he that walketh in a perfect way shall be with me. And thus recipiendo, by receiving into our houses and societies wicked and ungodly persons, we become culpable of their evils.  
Eighthly, possidendo, by possessing evil gotten goods we become guilty of the sins of others: so the children may be said to be guilty of their father's sins, whilst they possess the goods and revenues which they have gotten by oppression, by usury, by fraud and deceit, or any other unlawful means. So Ahaziah might be said to be guilty of the sin of his father Ahab, in possessing that which he got wickedly and by the effussion of innocent blood. Yea, this is an evil which God doth often scourge with a strict hand of justice; for we may many times behold the children to waste and consume dissolutely, what their fathers did raven and gripe together wickedly: 

De male quaesitis, non gaudet tertius haeres.  
The goods which were ill gotten by the Sire, are seldom seen to last to the third heir. jer. 22.19. Ver. 24.25. job 20.26.   and it is seldom seen that evil gotten goods do continue unto the third generation. Hence it was that jehoiakim having enlarged himself by wicked and unlawful means, the Lord did not only denounce that he should be buried as an Ass is buried, but did also testify, that though his son Coniah were as the signet of his right hand, yet he would pluck him thence, and would give him into the hands of them that should seek his life, etc. This is that which Zophar speaketh in jobs History of them that got their wealth wickedly and unconscionably, growing great by the ruins of other men, 
Ver. 27.  that though they and theirs may flourish for a time, 
Ver. 28.  yet (saith he) the fire that is not blown shall devour them, and that which remaineth in their tabernacle shall be destroyed; the Heaven shall declare their wickedness, and the earth shall rise up against them, the increase of their house shall go away, it shall flow away in the day of God's wrath; 
job 27. 1●.  for his house (that is, his state, his wealth, his pomp, his glory) is as the building of a moth, that is, not only by the hurt and ruin of others, but also frail and fickle, (as a watchman makes his lodge) for a small season; it shall never remain long to his posterity: for as the Prophet Habakuk speaks, 
Hab. 2.11.  there is as it were a loud clamour between the walls, and in the buildings of the wicked, the stones, as it were, crying out, We were laid here by oppression and usury; and the timber as it were answering it, We were framed and erected by bribes and corrupt rewards, by fraud, 
Prov. 20.25.  deceit and falsehood, by sacrilege and devouring of holy things. So that David might well say, A small thing that the righteous hath, that is, gotten lawfully and with a good conscience, 
Psal. 37.16.  is better than great riches to the wicked and mighty, that is, gotten sinfully and corruptly. And thus we see, that possidendo, by possessing evil gotten goods and revenues, we become guilty of the sin of others.  
Ninthly, caelando, by keeping close and concealing the sins of others we become culpable of their sins. 
Gen. 34.13.  So simeon and Levi were mutually guilty of each others bloody intention against the Shichemites. So Dalilah and the Philistims became mutually culpable of each others wicked practice against Samson. 
judg. 16.5.  
Acts 5.2.  So also Ananias and Saphira became tainted with each others hypocrisy. So judas and the jews became in like manner guilty of each others conspiracy against that innocent Lamb Christ jesus: 
Mat 26.15.  for these (even all of them) concealed and kept close their wicked practice. Briefly, many are the particulars unto which this sin might be branched, but to avoid prolixity, and to sort it according to the time, it may most fitly reflect upon jurors, to whom it belongs, by the obligement of their oath, to inform against the sin and wickedness of others, their drunkenness, their adulteries, their blaspheming of God's sacred name, their contempt of his holy ordinances, sins open, and notoriously famous, usual and frequent; for these therefore to conceal and bury in silence (without any due information) these foul and odious sins they draw the guilt of them upon their own souls and consciences, and that in a high and a special manner: for by this means they strengthen the hands of the wicked, and keep them back from repentance, 
Ezech. 13.22.  and the turning from sin. For by informing against sin, it comes to be punished, and punishment is an excellent means to incite and stir up deplorement and penitency for sin. 
2. King. 21.16.  When will wicked Manasses that made Jerusalem to flow with blood, when will he be brought to see his sin, and to deplore his wickedness? alas, never until he be in captivity, until he be clogged with fetters, 
2. Chro. 33.11.  and bound with chains, oh then he will see his sin, and acknowledge his wickedness, 
Vers. 12  than he will humble himself, and entreat mercy and favour at the hands of the Lord. Yea, by the strength of punishment, hard hearted Pharaoh himself will be brought to confess that the Lord is righteous, 
Exod. 3.27.  but he and his people are wicked. 
Yea some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indomitable, such whose evils are hardly suppressed, though there be asperity of punishment.  And we may clearly see by daily experience some to be so impudent in sin, that by impunity they become animated, and are only by due punishment restrained. Therefore Solon and Democritus were wont to say, there were two divine lights, Rewards and Punishments, the one to animate virtue, and the other to restrain wickedness. And here we may behold the strange abuse of things 〈◊〉 a man be diligent to recourse to hear the word ther●●od for the benefit and comfort of his soul, a 〈◊〉 eye is soon set upon him: Let him be religious without faction, and he shall hardly find favour of any side; But let him be a Libertine, let him spend the time in Ebriety and Drunkenness, or in other gross and loathsome sins, let him have some fanatical intoxication, 
1. Cor. 5.6.  some corrupt leaven that is apt to sour a whole lump, and this is passed by in silence, 
john 15.19.  for the world loves his own. Oh grievous impiety! for what is this, but to spare the ravening Crows (that are apt to prey upon every carrion) and to vex the innocent Doves? 
Dare veniam Corvis, & vex●re Columbas.  As therefore you regard the conversion of others, as you tender your own salvation, as you would be free from contracting upon your souls the heavy burden of other men's loathsome sins, so be you cautious duly to inform against their impieties, that God may be honoured, sin may be suppressed, and your consciences may be discharged. And thus we see caelando, by concealing and keeping close the sins of others, we become partakers of them, and draw their guilt upon our souls.  
Tenthly, irritando, by stirring up and provoking others unto evil, we become culpable of that evil. So Balaack became guilty of Balaams' wicked action in coming to curse the people of God, 
Numb. 22.15, etc.  because he did stir him up, and provoke him unto that mischief. So that woman in Solomon, 
Prov. 7.18.  besides her own personal wickedness, became culpable of the sin of that yongue man, because she did incite him, and stir him up to commit adultery with her. So the adversaries of judah and Benjamin, 
Ezra 4.1, 5.  became guilty of the hindering of the building 〈◊〉 the Temple of Jerusalem, because they stir 〈◊〉 and provoked the Kings of Persia thereunto. 
Cyrus and Artaxerxes.  〈◊〉 in like manner the Luxurious Libertines of this time, become culpable of the sins of others, whilst they provoke them, and stir them up to foul and odious sins, proclaiming with those wicked ones in Solomon, Come, cast in your lot with us, 
Prov. 1. Wisd. 2.6.  let us possess the pleasures that be present: taking it for a special glory to lad them with ebriety and drunkenness, and to ensnare their souls with wickedness; entering into no small rage, if any shall refuse to run with them to the same odious excess, 
1. Pet. 4.4. One beaten to death for refusing and distasting excess in drinking, & by using some interceptive speech in their obscene passages. 1. Sam. 2.31.  as we have even lately experience: which crying sin, were worthy to receive exemplary punishment, to the terror of others. And thus we see, irritando, by stirring and provoking others unto evil, we become culpable of that evil.  
Eleventhly, connivendo, by connivency and winking at the sins of others, we make them to become ours. This was the fault of old Eli; for by his connivency and winking at the sins of his children, 
1. Sam. 3.14.  he became to participate of their wickedness: for which, the Lord did witness, that he would cut off his arm, and the arm of his Father's house, that there should not an old man be left in it, and that this wickedness should not be purged with sacrifice or offering. 
1. Cor. 5 6.  This was that which the Apostle did so sharply reprove in the Corinthians, concerning the incestuous person, because they did wink at his evil, and not rather abandon his society; for knew ye not (saith he) that a little leaven doth leven the whole lump? This therefore is a great wickedness in any, and makes them partakers of the sins of others; for it is a rule in general, that qui tolerat aliena peccata, cum tollere possit, sua facit, he (that by connivency) suffers the sins of others, when (by due reproof) he may take them away, makes them his own: but yet it is most intolerable in those of public place, be they of Ecclesiastic or of Civil condition. 
Esay 58.1  For, concerning the first, it is Gods own injunction that they must cry aloud, and must not spare, but must lift up their voices like trumpets to tell the people of their sins (even) the house of jacob of their transgressions: the contrary whereof is deeply distasteful, as God himself doth witness; Oh Israel (saith he) thy Propbets are like the foxes in the waste places, 
Ezech. 13.4, 5.  they rise not up in the Gaps, they make not up the hedge for the house of Israel to stand in the battle in the day of the Lord. And we may see in the second of the Revelation, that the Lord rebukes the Angel, that is, the Pastor of the Church of Pergamus, 
Rev. 2 15, 20.  because by his connivency he suffered the pernicious doctrine of the Nicholaitans to be spread abroad, to the dishonour of God, and the prejudice of his people. So in like manner he reproves the Angel of the Church of Thiatira, 

Bern. Mihi non licet tacere cui ex officio incumbit peccantes arguere. Ezech. 33. Isidor. de summo bono, cap. 36. Si eos ●ut ignorantes non rudiant, aut peccantes non arguant.  
Chrysost. super matth. in opere. impers. hom. 31. Sacerdos est populo, sicut radix in arbore & sicut stomachus in corpore, etc.   because he permitted jezabel, that seeming Prophetess, to seduce the people from the true service of God unto odious Idolatry. Oh, saith Bernard, it is not lawful for me to hold my peace, to whom it belongs of duty to reprove those that sin; the neglect whereof, God himself hath bound with no less penalty, than life for life, than soul for soul: therefore well might Isidore conclude, that to these of this rank there remains extreme misery, if either they instruct not the ignorant, or reprove not them that sin. For as Chrysostome speaks, These are to the people, as the root to the tree, as the stomach to the body; if therefore there be a defect in the Root, if it communicate not due juice and vigour, the Tree must needs pine away and whither, if the Stomach be full of crude and raw humours, the Body must needs be grievously distempered. Thus we see these of Ecclesiastic condition, by connivency, become guilty of the sins of others.  
Secondly, those of public rank in respect of civil and political government, by connivency do make the sins of others to become theirs: for these have special power to suppress evil, as those to whom the sword of justice is committed, as those which are the ministers of God to take vengeance on them that do evil; therefore connivency in these, 
Rom. 13.4. Or Deacon of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  oh 'tis the very nurse of evil, and tends to the ruin of Church and Commonwealth. What special care ought these therefore to have, that neither by neglect, oppression or partiality they taint themselves with any injustice? Not by neglect, this was the fault of Demetrius the King of Macedon, who neglecting the complaints of the people, did alienate and withdraw their affections, to the prejudice of himself, and the damage of his whole country: whereas, saith Ambrose, 
Ambr. de Abrahae, c 6. & l. 5. in Lucam. Vir justus magnus murus patriae illius nos fides servat, justitia ab excidio defendit. Amb. sup. Psal. judicet ille, qui ad pronunciandum nullo odio, nulla offension, nulla levitate ducatur.  a just man is a special wall to his Country, whose fidelity keeps it, whose justice defends it from destruction. Again, not by oppression or partiality; for, as Gregory speaks, a Magistrate, as he is a Magistrate, ought neither to have amicum nor inimicum, nor friend nor foe, nor favourite nor opposite: therefore, saith Ambrose, let him judge, which is led to pronounce (his sentence) by no hatred, by no prejudice, by no lightness or partial respect. Wherefore jethro would have such to be justices as are not only men of courage, such as might not pullos interimere & gallinas praeterire, strike the lesser and pass by the greater, as if the Laws were like to Spiderwebs, to catch the little flies, but to let the greater break away; but as the dignity and greatness of the person doth increase the fault (as Seneca speaks) 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 void of respect of persons, that he chose rather to dye than to excuse the parricide of Antonius Bassianus. Observe we therefore, jethro would not only have these to be men of courage, such as might not be daunted to execute justice for the great looks 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 himself?) how can he execute justice abroad that hath a corrupt conscience at home? 
Amb. sup. Psal. & sic exprimitur in Can. 3. qu. 7. judicet ille de alterius errore qui non habet quod in seipso condemnet: judicet ille qui non agit eadem 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 gross epilepsies of ebriety, adultery, contempt of God and his Ordinances, or with the unsavoury seeds of exorbitancy or faction, we will hardly duly punish these in others: therefore (saith Ambrose) let him judge of the fault of another, which hath not, that he may condemn in himself; let him judge which doth not the same things which he thinks fit to be punished in another, lest whilst he judge of another, he pronounce sentence against himself. For, as the Apostle speaks, thinkest thou, O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? for, as Abraham worthily speaks, shall not the judge of all the world do right? Take we heed therefore that we execute justice at home (mortifying and beating down our own private corruptions) that we may the better judge others abroad. For this purpose Aristotle doth call a judge a living law, 
Arist. 5. Eth. c. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to show that he should ever retain due vigour & strength of virtue at home in his own conscience, that he might never be quelled nor tainted with sinister passages abroad to others. Briefly, the matter of injustice (in what kind soever) was ever so odious, that ancient Laws 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 down, that if it were in a pecuniary matter, there should be a threefold restitution, and a removeall from authority; but if it were in a criminal cause, there should be a confiscation of all their goods, and a perpetual banishment. Yea Gellius tells us, 
Gell. l. 20. c. 1.  that by the Law of the twelve Tables this evil was punished with no less than death itself. O but observe we now, in how great a measure were it within the compass of this guilt, if by connivency upon sinister respects there should be a passing by of those gross criminal offences, so frequent in these times, as first, the great contempt of God's word, wherein many may be found that very rarely, that very seldom recourse to the house of God to hear his sacred truth propounded unto them; great demonstration of Atheism. 
Leu. 12.45.  We may see that the Law of God provided that the Lepers (to the end they might be known of all, and as infectious persons shunned of all) should have their clothes rend, their head bare, a covering upon their lips, and were enjoined to cry, I am unclean, I am unclean: And shall these, fare more dangerous than Lepers, whose contagion tends to the ruin of soul and body, shall these receive no due punishment, that all might note them and shun them? Oh know we that, as Seneca speaks, vitia serpunt in vicinos & contactu nocent, sins are infectious, and do breathe forth a contagious steam to the neighbouring parts. Again, we see if the credit and reputation of men be touched by the taint of unsavoury tongues, the laws soon yield a remedy: but oh strange times! shall the sacred name of God be deeply blasphemed? shall unhallowed creatures by their horrid oaths pierce the very Heavens? and by their hellbred execrations affront the very throne of God? and shall none regard it? though God himself, as jealous of his own reputation, 
Exod 20.7.  do plainly tell us, that he will not hold these as guiltless, but doth clearly conclude, Though none shall regard to punish it, yet he himself will revenge it with some grievous misery; for (saith the Lord) Because of oaths the whole Land shall mourn.  

jerem 23.10.  Thirdly, for those two foul concurrent sins, drunkenness and adultery, confederate mischiefs, monsters begot by hellish spirits, 
These two sins are not only frequently combined together, but do strangely abound in each place.  burdensome to the earth, offensive to the heavens, loathsome to all true Christian affections, how uncontrollable walk they in our streets? how disdainful of our reproofs? and what? shall justice smile at these foul sins? shall now, great looks, swaggering habits, large purses, or some secret soliciting Parasites work favour to these base designs? Oh remember we, that the very heathen by the light of nature knew these sins to be odious; 
Leart. l. 1.  and therefore in the Athenian Commonwealth, by the Law of Solon, they were punished with no less, 
Philip. actione 9  than death itself. Oh know we, that now in these our times, these sins become impostumated, swelled so high, that it is time (all favour laid aside) to launce them with the sword of justice; for they so pester each place, that they become more noisome than the loathsome frogs to the land of Egypt. Oh therefore suffer not these foul sins, by connivency, to reflect upon your souls, let God have his glory, 

Phocyl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Postellus, cap. 4. AEsc. in Timarchum. & Sigon. l. 3.  
They used to give judgement 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 o●fic. Heraclides de Ten. Extat haec Lex apud Damasc. hisce verbis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 82.1, 2. Senec. Si accusasse sufficit, quis innocens erit?   let sin have his due desert. You might remember what the very heathen man exhorts, Distribute (saith he) that which is just unto all, wrist not judgement unto (partial) favour: for which cause the Areopagites were wont to judge by night in the dark, that they might not respect those that did speak, but the things that were spoken; not the person, but the cause.  
You might remember what Tully tells you, that you have God the witness of your judgements: or you might call to mind the absolute integrity of worthy Tennes, whose own son being taken in evil, he referred him to due course of Law, and would use no partiality: or you might present to consideration, that worthy course of justice sometime exercised among the Indians, That if an Artificer were deprived of a hand, or of an eye, he was to dye that had done it, whatsoever he was; how much more than if pernicious Libertines should wholly deprive such a one of vital power? But howsoever, this you must remember, you are bound in conscience to remember it; for the holy Ghost doth tell it you, that the God of Heaven doth sit in the midst of your assemblies, declaiming and crying out against all sinister passages, How long will ye judge unjustly, and favour the person of the wicked? As therefore every information is to be diligently searched, how true it is (for if it be sufficient to accuse, who shall be innocent?) so it being found to be true oh let it receive no indulgence, but a due impression of justice; for you see it is clear, that by connivency you make the sins of others to become yours, even these gross, these foul and loathsome sins. And thus you may observe the scope of the eleventh point, how we come to participate of the sins of others.  
Lastly, defendendo, by defending the sins of others we come to make their sins to be ours. So was wicked jezabel guilty of the base Idolatry of the Priests of Baal; 
1. King. 19.2.  for she did defend them, and maintain them, and in their cause protested revenge against religious Eliah. So in like manner Corah and his accomplices, 
Numb. 16.3.  became guilty of the looseness & wickedness of the people; for they defended them that they were holy and righteous enough. So, as my Text tells you, the Heathen were guilty of the sins of others; 
Lawyer's ought not to plead those causes which in their own consciences they know to be naught and impious, for it is a thing odious thus to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tongue and a tongue, that is, so basely mercenary, as for rewards to speak any thing.  for they did defend, patronise, and applaud them in their wickedness. A sin common in these our times; for first, What cause is there so bad, but some Lawyer, that hath sold his conscience for money, will defend it, and plead for it, and labour till he blow again, that you may easily behold the weight of the Fee, in the very force of the words? Again, what matter is so vile, or savours of so much deceit, oppression, or sacrilege, but the inferior troop (the Seminaries of dissension) I mean wrangling Attorneys (I speak only of those, for as many as be honest, it concerns them not) will greedily snatch at it, as having sold their honesty for petty Fees, and bought them a leaden heart, and a brazen face, to be daunted at nothing, to be ashamed of nothing, that wax fat by sucking upon the juice of men's violent and furious affections, that cloth themselves and their dependants by inflaming strifes and contentions, that grow rich by the falls and ruins of other men: the bitter taint of whose infection doth daily increase more and more, as experience doth clearly witness. And would to God some steps of this evil were not to be seen even in the Tribe of Levi: for how prone may we see certain of this rank, to nourish (some) the factious, extenuating and patronising their false and erroneous passages, censuring them as wicked and malicious, that oppose their ungodly designs? Again, some others defending even the most profane (that live in daily gross and odious impieties) that they are righteous enough: 

2. Tim. 4.2. That there is little or no use of Preaching, people being converted, is a pernicious drug of Anabaptisme, for they affirm, as it appeareth by their writings & Faith they publish, Conclus. 60.61.62.63.  
That the new creature, which is begotten of God, needeth not the outward Scriptures, creatures or ordinances of the Church to support him, but is above them; by which is excluded that principal ordinance the preaching of the Word, and is clean contrary to S. Peter, who biddeth us to desire the sincere milk of the word that we may grow thereby. 1. Pet. 2   for (say they) now in a planted Church, all are converted, or at least soon and easily to be converted; and therefore infer, that now there is little use of the preaching of the word; that, that charge of Paul to Timothy, to be instant to preach the word, both in season and out of season, is corruptly alleged to prove a necessity of preaching in these times. Oh what strange anabaptistical fancies be these? tending to the dishonour of God, to the contempt of his ordinance, to the offence of the weak, to the nourishment of Atheism, and so to strengthen the hands of the wicked, as still to enthral them in the miserable snare of their pollutions. An evil so great, that God doth witness such as these to be unto him, as Sodom, 
Mat. 28.19. Rom. 10.14, 15. Rom. 1.16. Ephes. 6.17. 2. Tim. 3.15.  and as the inhabitants of Gomorrah. Oh that we would therefore speak more reverently of the Preaching of the word, as of the ordinance of God, his power unto salvation, the sword of the spirit, to cut down the weeds of the soul, by which we are made wife unto salvation, and to grow up in Christ, 
Ephes. 4.15. Phil. 3.14.  which is the head, pressing hard toward the mark, until at length we come unto a perfect man, that is, a full perfection of grace in God's everlasting Kingdom; 
Eph. 4.13.  in regard whereof the Apostle did conclude, 
1. Cor. 9.16.  Necessity was laid upon him, and woe unto him if he did not preach the Gospel.  
And thus we see, beloved in Christ jesus, how many ways we become partakers of the sins of others; but especially (as we see unfolded unto us, as the most grievous of all) we become tainted with this guilt, by defending and patronising the sins of others: a wickedness that doth aggravate our sin, and hasten the justice of God against us, as we see clear example in these Gentiles spoken of by the Apostle, 
Rom. 1.24.  who for this foul contagion were delivered over into a reprobate nature, and that most condignly: for if the defence of our own proper sins be (as Origen speaks) limen inferni, the very next step to hell; if it doth duplicare peccatum, double the sin, 
Aug. in Psal.  as Augustine speaks, how much more grievous is it then, and worthy of the strictest stroke of justice, when we be come to that height of wickedness, as not only to defend our own proper sins, but to applaud and patronise the sins of others? Briefly, since this evil is so great, since by this and by many other ways (as hath been made known unto us) we become partakers of the sins of others, to the heavy burdened of our souls, and the deep exasperating of the wrath of God against us: Oh let it impress within us these necessary duties.  
First of all to be cautious to work out our salvation even with fear and trembling, 
Phil. 2.12.  casting fare from us the unbridled raines of dissolute affections, of all carnal presumption and security.  
Secondly, that we would entreat the heavenly Father to purge out of us the leaven of our corruption, and daily to weaken in us the strength of sin, that doth so much press us down, 
Hebr. 12.1.  and hang so fast upon us, that so, considering our ways, we may every one of us in our several places, both superior and inferior, every day turn our feet more and more unto God's sacred testimonies. And lastly, 
Psal. 119.59. Bern. We mihi misero cum venerit dies judicii & aperti erunt libri in quibus omnes actiones meae, & cogitationes, praesente Domino, recitabuntur, tunc demisso capite pro confusione conscientiae, stabo trepidus, & anxius, utpote commemorans commissa scelerorū meorum, cum dicetur de me, ecce homo & opera ejus.  that we would be moved earnestly to desire him to prevent in us the participation of the sins of others: for if (as Bernard speaks in his own person) our own proper sins be so grievous, that they be able to make us stand before the Tribunal seat of Christ, trembling and heavy, with heads hanging down for shame and confusion of conscience, as remembering all our wickedness, when it shall be said unto us, behold the men and their works; how much more than when the foul heap of other men's sins shall be laid to our charge, which we have wilfully contracted upon our souls, and made them ours by participation? How fit is it therefore, that to prevent this great misery, we would cry out with worthy David, Let us not commit wicked works with them that work iniquity, let us not eat of their delicates; but keep us Lord from their snare, even from the grins of the workers of iniquity; 
Ver. 9  setting not only a watch before our lips, 
Psal, 141.3.  and keeping the door of our mouths, but guarding every part of us, preserving us as the apple of thine own eye, setting us as a seal upon thine heart, 
Cant. 8.6. Psal. 92.13.  and as a signet upon thy arm, that we thy servants may flourish in thy courts, by a strength of grace in this life, and by a state of glory in thy everlasting kingdom for ever. The which pious care, that we may attain to that glorious rest, the heavenly Father be pleased to engrave upon our souls and consciences, for the precious merits of his only Son Christ jesus: To which Father and Son, with their most holy Spirit, three persons and one indivisible essence, be all praise, power and glory, of all creatures in heaven and in earth, from this time forth, and for evermore.  
FINIS.   
1. COR. 9.24. 
Run so that ye may obtain.  
THe Apostle in this present Chapter, doth very diligently set forth (beloved in our Saviour Christ) how fare we are to descend from that Christian liberty (which otherwise we might lawfully use) when it tends to the edifying and gaining of them that be weak. In which respect he saith, I am made all things to all men, 
Ver. 22.  that I might by all means save some. By which speech we are to understand, that the Apostle reflects upon things in their own nature Indifferent, but not upon things Dogmatic; for when the Apostle makes speech of points of Doctrine, 
Gal. 1.8.  we may see he is of another mind, Whosoever (saith he) shall teach otherwise, etc. let him be accursed. Besides, we are to distinguish between the observation of things, and the opinion of them: for, concerning the first, the Apostle was contented to give way to the weak jews and Gentiles, to win them to the Gospel; wherefore he saith, I do all things for the Gospel's sake. 
1. Cor. 9.23.  For although the Ceremonies were to end in the death and resurrection of Christ, 
Aug. ep. 19 ad Hier.  as then breathing out their latest breath, yet the Apostles would not presently profanely cast them away, as loathsome dead carcases, but would rather religiously (by degrees) bury them, yet so, 
The Apostles gave way for a time to legal ceremonies, & indulged both jew and Gentile for edification sake, not with an opinion of necessity, but that by this indulgence they might the better win them to the truth of the Gospel, lest contrary to our Saviour's example they should have quenched the smoking flax, and broken the bruised reed. Act. 16.3. Gal. 2.3. Rom. 14.19. Gal. 4 10, 11. 1. Tim 4.1.3.  as they did it for edification sake, to draw on the weak and ignorant to entertain the Gospel, which was yet but in the cradle of infancy; but not with any opinion of necessity, as if they were necessary to salvation, or to give way to the stubborn, to whom the truth was clearly revealed, but yet would wilfully refuse it: for although for avoiding of offence he did circumcise Timothy, yet he utterly refused to circumcise Titus, when it was urged as a matter of necessity. Hence it was, that writing to the Romans, he permitteth free liberty concerning meats, and observations of days, as things indifferent in their own nature, either to be used or not to be used, according as the strength of their conscience did persuade them, for the conserving of peace, and the edifying one of another. But in his Epistle to the Galathians, he vehemently reproves this liberty, because they observed it with an opinion of necessity, as being necessary to justification, and to obtain salvation. Hence it was that the Apostle to Timothy doth call the abstinence from meats, the doctrine of Devils, that is, being commanded and enjoined as a necessary part of God's worship. From whence we may see it clear, that the Apostle made himself all to all, concerning things in their own nature indifferent for edification sake, to gain the weak, and that for a time only, until the Gospel were more clearly known unto them; but not in points of doctrine, or with any opinion of necessity, as if they were any part of God's worship, or necessary to salvation. In which the Apostle gives us this general instruction, That we use our Christian liberty not scandalously, but to the edification of others. And now the Apostle having showed his practice, he comes to this worthy Moral exhortation, Run so, that ye may obtain: as if he should say, Strive and contend so to frame all your passages to the glory of God, and the benefit of others, that you may at length possess a Crown of immortal glory. Thus (beloved) you see the scope of the Apostle, you see his worthy exhortation, most fit to be recorded in the soul of every Christian, Run so, that ye may obtain. In which I might consider the action, and the limitation thereof: the action in the word Run, the limitation in these words, so that ye may obtain: or we may consider in them, the material, the formal, and the final: the material in the word Run, the formal, Run so, the final, that ye may obtain; or if this be too prolix, we may by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bury the final in the formal, and so present unto you only matter and form; the matter in the word Run, the form, so that ye may obtain. And first for the matter, Run. 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 certain special kind of Race: and first for it in the abstract. The state of man in this world, may fitly be compared to a Race, whether we respect quantity or quality, the natural life of man, or his corrupted nature. First, 
Aug. Quid est vita praesens, nisi quidam cursus ad mortem? Chrysost. in Ps.  the natural life of man, what is it, but a speedy Race that is soon run? Oh, saith Augustine, what is this present life, but a certain course unto death? Every step we tread, saith Chrysostome, doth tend unto a privation: therefore job concludes, My days (saith he) are more swift than a Runner, 
job 9 25, 26.  they have fled away and seen 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 History he compares the life of man to a hireling: 
job 7.1.  and in the foureteenth, 
job 14.2.  unto a flower and a shadow, which do soon pass away, and is of no continuance. And Moses compares it to a dream, 
Psal. 90.5.9.  that is soon had and soon forgotten, and to a word, that doth fade and vanish away in the very sound thereof: yea, God himself bids the Prophet Esay proclaim to the world, that this vital power it is but as grass that doth soon whither way; 
Esay 40.6.  Cry, etc. that all flesh is grass, and all the glory thereof, as the flower of the field. So that we see it clear, that the state of man in respect of his natural life, may well be said to be as a swift Race, that soon speeds 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 remorseful charity, and to involve themselves in deep impiety, without any sense or feeling of the sickleness of their estates, 
Psal. 73.19.  which are subject suddenly to perish, & come to a fearful end. Again, this might well be a remembrance to the pampered Libertines of these times, with whom it is familiar to cheer their souls in luxury, 
Luke 12.19, 20.  never considering the voice of God's spirit to the Epicure, Thou fool, this night shall thy soul be taken from thee.  
Again, if we consider the state of man, as for his natural life, so also for his corrupted nature, it may fitly be compared unto a Race; for, how prone are men, clothed with the clouds of vicious nature, to prosecute sin? oh, how swift are the ungodly unto evil? 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 do they bring it into action? We see in diverse it is long before they have so much as a determination to leave sin, but when do they proceed to practise? oh, how slow are they in this kind? We may often hear the ungodly say, when God doth execute some stroke of justice upon them, Oh, if we be delivered from this distress, we will never do as we have done: but we have seen it far with diverse of these, even as it did with obdurate Pharaoh, 
Exod. 9.27, 28.  who when the hand of God was upon him, than he sends for Moses and Aaron to pray for him, than he cries out, acknowledging his wickedness, I have sinned, the Lord is righteous, but I and my people are wicked: then he concludes, 
Ver 34.  he will be obedient to God's voice, he will let the people go; but let the Lord withdraw his hand of justice but a while, and he will harden his heart again, and become more rebellious than ever he was before. Such steps may we sometime behold in ungodly persons, some determination to leave sin, but how intolerably slowly do they bring forth the practice thereof? So that we may see it clear, it is a long time in diverse before they determine any thing that is good, but to proceed from determination to practice, oh, how rare are they in this kind?  
But in the case of sin and wickedness, we may see it fare otherwise. 
Gen. 4.8.  Cain was speedy to determine his Brother's death, and he was speedy to put it in practice. Herodias was speedy to determine her cruel revenge against john Baptist, 
Mark 6.19.24  and she was swift to put it in action, preferring her determined revenge, before the half of a Kingdom. Yea the blessed Evangelist doth witness unto us, that when the wicked and bloody jews had got the Coat of Christ into their hands, 
joh. 19.23, 24.  they speedily determined what they would do with it, and presently they put it in practice, they cast lots for it: but oh that the Coat of the righteous should ever come into the hands of the wicked! But here we may see it clear, that the ungodly are speedy in the course of mischief. This Solomon doth plainly confirm, Their feet (saith he) doth run to evil: 
Prov. 1.16.  Yea (says the Prophet Michah) they imagine iniquity upon their beds, 
Mich. 2.1.  and as soon as the morning yields light, they practise it, speedy in the determination, speedy in the execution of evil. Oh, how great experience have we hereof in these our corrupted times? wherein we may behold many not only, as the Prophet Esay speaks, to draw iniquity with cords of vanity, and sin as it were with cart ropes, 
Esay 5.18.  or, as job speaks, to drink it in like water; 
job 15.16.  but to run the Race of sin like speedy feeted Nimshis, casting away all fear 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 cloak for their base designments. But let these know that are so swift in the course of evil, that, that shall be true of them for ever, that the holy Ghost sets down of them by Zophar in jobs History, 
job 20.12. etc.  When wickedness is sweet in the mouth of the wicked, when (they) hide it under their tongues, when (they) favour it, and will not forsake it, but keep it close in (their) mouths, then shall the meat in their bowels be turned, and the gall of Asps shall be in the midst of them, and the substance they have devoured, they shall vomit it, God shall draw it out of their bellies. Thus we see it clear, that the state of man may well be deciphered by a Race, whether we respect quantity or quality, his natural life or his corrupted nature. And thus much for the word Run, in the Abstract, as it simply impies a Race.  
Come we now to consider it in the Contret, with the coherence of the Text, as it implies a certain special kind of Race. And because in every Race two things are specially remarkable, the terminus à quo, and the terminus ad quem, the place from which, and the place to which we bend our passage: consider we therefore, here in this spiritual Race, the thing from which we are to run, and the thing to which we are to speed our course. And observe we, That that from which we are to bend our passage, is the loathsome sink of sin, our heap of foul corruptions. And this for special reason: for, as the Prophet Esay speaks, 
Esay 59.2.  sin makes a divorce between God and us, Your iniquities (saith he) have separated between you and your God, and have caused him to hide his face from you. Sin, oh 'tis odious in God's sight; for, as the Psalmist speaks, 
Psal. 11.5.  his soul abhors all them that love iniquity: yea, 
Hab. 1.13.  saith the Prophet Habacuck, his eyes are pure eyes, and can behold no wickedness, that is, to favour it, 
Sin, as much as in it lieth, is destructive of the very nature of God.  or approve it wheresoever. And no marvel; for sin as much as in it lies, is destructive of the very nature and essence of God, that is, though not really, yet intentatively, although not in respect of the real inferring of an evil (for nothing can be opposed to God immediately in himself, 
Nil Deo immediate in seipso opponatur contrariè vel privative. (Impius) omnino vellet Deum peccata sua aut vindicare non posse, aut nolle aut ea nescire Bern. Serm. 3. de resurrect. Dom.  either contrarily or privatively) yet by attempting it, and therefore in regard of will and affection: for, as Bernard speaks, a wicked man would by all means, that either God could not revenge his sins, or that he would not, or that he did not know them, to be revenged of them; therefore great reason all sin should be odious in God's sight, as endeavouring as much as in it lieth to destroy the very nature of God: for if that could befall God, which a wicked man desires, he could not be God, it would destroy his Deity. 
Rom. 6.23.  Hence therefore it is, that the Apostle worthily concludes, that the wages of sin is death, and that not only temporal and corporeal, but eternal, of soul and body for ever. And this also most justly: for, what can be more equal, than that there should be an eternal and an infinite punishment imposed upon that which carries with it a certain kind of infinity? But sin doth carry with it a kind of infinity; though not 
* Non secundum Physicam entitatem.  physically or intrinsically, yet morally and extrinsically, or avertively and obiectively: avertively, as it is an evil turning man from an infinite good: 
Peccatum non est infinitum in genere morali, ut est malum hominis, sed ut est malum avertens ab infinito bono. Peccatum contra Deum commissum quandam habet infinitatem ex infinitate divinae Majestatis; tanto enim offensa est gravior, quanto major est ille in quem delinquitur. Aquinas.  obiectively, in regard of the person against whom it is committed; for, as Aquinas speaks, the offence is so much the greater, by how much the person is greater against whom it is committed: as therefore God is the object against whom sin is committed, so sin carries with it a certain kind of infiniteness. In a word, many are the instances of Gods loathing and abhorring sin and wickedness. 
Gen. 6.13.  We need never speak of the old worlds many sins, for which she was absorbed & swallowed up with a general deluge: 
Gen. 7. ●●.  we need never speak of Sodomes' heap of crying sins, 
Gen. ●8. ●0. Esay 9.18.  for which she was destroyed with fire from Heaven; for, as the Prophet Esay speaks, wickedness burns like fire, all wickedness whatsoever. Alas, 
Gen. 19.24.  for one sin Adam was thrown out of Paradise, and became a prey to Satan, 
Gen. 3.19.23.  a terror to himself, a scourge to his posterity, obnoxious unto death, even a threefold death, corporeal, spiritual, and eternal: nay look we upon the second Adam Christ himself, that immaculate lamb, which had no inherent spot of sin, no sin of his own, 
Esay 53.5.  sin only imputative and no more: for he was wounded for our transgressions, and was broken for our iniquities, the chastisement of our peace was upon him, 
Matt. 26.39.  yet when this blessed Saviour beheld the wrath of God against this sin, 
Luke 22.44.  it made him grovel upon the earth, it made him distil down sweat like drops of blood, it made him mournfully complain, My soul is heavy round about unto the death, it made him earnestly entreat, Father, 
Mat. 26.33.  if it be possible let this cup pass from me.  
From all which it is clear, that sin is loathsome in God's sight, all sin whatsoever; what then can be more fit for us than to run from the sink of foul corruptions, daily mortifying them, 
The terminus ad quem, or a place unto) which we are specially to bend our Race. 1. Cor. 2, 9  and as it were leaving them behind us, continually more and more bending our whole course unto the blessed state of glory? (This is the second branch, the terminus ad quem, or place unto which we are to speed our passage.) Oh this is a blessed state indeed, such as the eye hath not seen, such as the ear hath not heard, nor can come into the heart of man to conceive; 
Rev. 21.4.  where (as john speaks) all tears shall be wiped from their eyes, where neither death, nor sorrow, 
1. Cor. 15.28.  nor pain shall ever have any entrance, but God shall be all in all, 
Rev. 22.4. Psal. 16.11.  and they shall behold the face of God, before whose face (saith the Psalmist) there is the fullness of joys, at whose right hand there are pleasures for evermore: pleasures so absolute and full of delectation, that when Peter had but some glimmering taste hereof in the transfiguration of our blessed Saviour upon mount Tabor, it so ravished his affections, that forgetful of his own redemption, and of the redemption of all the elect, he broke out, Master, 
Luke 9.33.  it is good being here; let us build three Tabernacles, one for thee, one for Moses, and one for Elias, but witted not what he spoke. When worthy David had but some secret taste of this incomparable bliss by the intimation of God's Spirit, 
Psal. 84.10.  he concluded that one day in the Courts (of God) were better than a thousand elsewhere: 
Psal. 42.1, 2.  yea he did long after it; Like (saith he) as the chased Hart doth bray after the water brooks, so doth my soul cry unto God: my soul is a thirst for God, even for the living God, when shall I come and appear before the face of God? Oh how fit therefore that we should Run from the loathsome heap of our corruptions, 
1. Cor. 15.50.  and bend our Race wholly unto eternal glory? for corruption cannot inherit incorruption. 
Rev. 21.27.  No unclean thing shall enter into the new jerusalem, nor any thing that worketh abomination: 
Psal. 5.4.  for, as the holy Ghost speaks, our God is not a God that loveth wickedness, nor shall evil dwell with him. Oh, saith the Apostle, 
1. Cor. 69.10.  know ye not that the unrighteous shall not inherit the Kingdom of God? be not deceived, neither fornicators, nor idolators, nor adulterers, nor wantoness, nor buggers, nor thiefs, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the Kingdom of God: yea, 
Rev. 21. ●.  saith Saint john, the fearful and the unbelieving, the abominable and murderers, and adulterers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death. Without, 
Rev. 22.15.  saith the same Apostle (as excluded from God's Kingdom) shall be dogs, and enchanters, and adulterers, and murderers, and idolaters, and whosoever loveth or maketh lies, 
Amos 6.3.  even all the troop of unhallowed creatures, who (as the Prophet speaks) do cast fare from them the evil day, living wickedly, and dying impenitently. Oh, how fit is it therefore, that we should run from the odious sink of our sins, whose loathsome steam have long pressed the very Throne of God for revenge against us? & now at length, as the Apostle speaks, 
Col. 3.2.  to set our affections on things which are above, bending our whole course unto the blessed state of Glory. And thus much for the Material in the word Run.  
Come I now unto the Formal, expressed in these words, so that ye may obtain. Which we may fitly consider, antecedently, and consequently, that is, in respect of the primitive, and subsequent things, 
As the primitive and principal thing necessary in the form of this Race, we must run opportunè, in due season.  necessary for the expressing of the form of this Race. First primitively therefore as the chief and principal in this Race, we are to be cautious that we run opportunè, in due season, whilst grace is offered, before our hearts grow hardened, and even incurable through the custom of sin. For know we, 
The diverse stairs or steps of sin. 1. Grave. There is even in evil, as Aquinas speaks Ordo ab imperfecto ad persectum. 2. Step. Leave, light. 3. Step. Delectabile, delightful. Prov. 2.14.  if sin be entertained but a while, it will bring a grievous obduracy: for, how soon doth sin by certain steps and degrees come to an incurable height? Sin at the first entrance is grave, heavy, troublesome and burdensome to the conscience, especially where there hath been any good education: but stay it but a while, and it will grow leave, light, a matter of small weight, little or nothing troublesome at all; but lodge it yet a little longer, and it will grow delectabile, thou wilt delight in it, it will be a joy and a pleasure to thy affections; as Solomon speaks of some wicked ones, that having some space of time continued in their impieties, he tells us, they did rejoice in it, and delight in their base ungodly courses: but lodge it yet a while longer upon thy soul, 
4. Step. Insensibile, insensible. Prov. 30.20.  and it will become insensibile, sin will seem to thee no sin at all, as Solomon speaks of the adulterous woman, who (saith he) wiped her mouth, and said, she had not committed iniquity. 
Ephes. 4.19.  Such were the Gentiles spoken of by the Apostle, past feeling; given to work uncleanness with greediness; for, consuitudo peccandi, tollit sensum peccati, 
5. Step. Desiderabile. Mich. 2.1. Amos 8.4, 5.  the custom of sin takes away all sense and feeling of sin: but let it yet stay a while longer upon the soul, 
* Or as those greedy Carnalists that did long to have the new Moon past, and the Sabbath to be gone, that they might by a small Ephah, and false deceitful weights, devours and swallow up the poor.  and it will grow desiderabile, thou wilt desire and long to commit wickedness, as those pernicious ones in the Prophet Michah, which did invent mischief upon their beds, and did practise it as soon as the morning was light, to show their indearment unto wickedness: or as those cruel jews which did desire and long to destroy the Apostle Paul: or as wicked Herodias, 
Act. 23.12. Mar. 6.19.  which did thirst to be revenged of john Baptist for reproving her abominable incest: 
6 Step, Defensibile. Esay. 5.20.  but stay it yet a while longer upon the soul, and it will become defensibile, thou wilt maintain and defend thy wickedness. Oh, this is a grievous estate, and even an incurable misery, cursed by the holy Ghost, Woe to them that speak good of evil, woe to them that defend sin and wickedness: oh, saith Origen, peccatum parta est mortis, defensio limen inferni, sin (even any sin) is the gate of death, but the defence of it, is the (very next) step to hell. Such was the condition of those rebellious jews spoken of by the Prophet, who being reproved for their Idolatry, 
jer. 44.16.17.  insolently replied in the defence of their wickedness, We have followed strange gods, and we will follow them still. Such were they, spoken of by the Psalmist, who arrogantly in the defence of their unhallowed speeches, proclaimed, 
Psal. 12.4.  With our tongue we will prevail (we will speak fraudulently, falsely and deceitfully) our lips are ours (therefore we may speak what we please) who is Lord over us? who shall control us for that we speak? But stay sin a while longer upon the soul, and it will grow to the greatest height, 
7. Step, Ostentibile.  it will become ostentibile, thou wilt not only speak in the defence of sin, but thou wilt boast and glory in it, seeking (as it were) praise and commendation for thy wickedness. This is a very dangerous condition, oh, when will these be cured? therefore the holy Ghost declames against such as intolerable pernicious, Why boastest thou in thy wickedness? Such were those spoken of by the Prophet Esay, 
Esay 3.9.  who did declare their sins as Sodom; they did boast in their wickedness, and glory in their mischief: therefore he concludes against them with a grievous curse, Woe unto their souls, for they have rewarded evil unto themselves. Such are many ungodly persons in these our times, they boast themselves in their drunkenness, and glory in their adulteries, they vaunt in their impostures, frauds, and deceits, and bless themselves in their base impieties, as if sin were a virtue, and wickedness deserved praise, as if there were no God to revenge, nor Hell to torment. And thus we see, if sin be but a while lodged upon the soul, oh how it hardens the heart? into what a grievous estate it brings it? Oh therefore, run we in due season, whilst grace is offered, before our hearts become hardened: for, as the very Heathen man can tell us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist.  he that hardeneth his heart can never be cured: These thoughts (saith Aquinas) can never be altered; for these (as the Apostle speaks) 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 hardened heart? oh, saith he, a hardened heart is that, which is neither cut by compunction, nor softened by godliness, nor moved with prayers, nor yields to threatening, nor is any thing helped, but rather hardened by chastening: An hard heart is that which is ungrateful to God's benefits, disobedient to his counsels, made cruel by his judgements, dissolute by his allurements, unshamefast to filthiness, fearless to perils, uncourteous in humane affairs, careless in things pertaining to God, forgetful 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.  etc. lest there be in any of you a heart hardened through the deceitfulness of sin. Sin is like a Cancer, it soon creeps and infects the soul, it soon draws upon it the habit of evil: 
Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for custom (as Philo speaks) ariseth from a small beginning, and what then follows, but an incorrigible hardened heart? Behold we therefore, how urgently necessary it is, that we run opportune, in due season, whilst grace is offered, before our hearts become hardened through the continuance in sin? oh remember we, what that bright shining light john Baptist did proclaim, Now (saith he) is the axe laid to the root of the tree; and why may we not with him conclude, 
Mat. 3.10.  that every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. Consider we the voice of the holy Ghost, it calls us to a present conversion, 
Psal. 95.7.8.  Today if you will hear his voice harden not your hearts. Oh, now is grace offered, now are we invited unto this holy Race: if therefore we will not harden our hearts, and, as the Prophet speaks, 
jonah 2.8.  by waiting upon lying vanities forsake our own mercies; oh then, let us now, in due season, whilst grace is offered, forsake the sink of our sins, and bend our course unto the blessed state of Glory. For, how know we whether God will ever extend his favourable mercy to us any more, but that rather for our wilful and violent contempts of his compassionate love, he will leave us to the hardness of our hearts? Me thinks (beloved in Christ jesus) we should never forget that remarkable example set down by our Saviour in Saint Luke's Gospel; 
Luke 14.24.  there we see was but one invitation, which being carelessly refused, oh behold the conclusion, the Master of the feast doth plainly witness, that none of those shall taste of his supper, nor favour, nor mercy should ever be offered to them more. How plainly is this expressed unto us in the foolish Virgins? 
Matt. 25.5.  they had opportunity to have furnished their lamps with oil, but they (as we are prone) sleeping in the dreggs of their evil, regardless of their estates, carelessly and securely past it by: 
Ver. 12.  but what was the sequel? why, the door of mercy was shut against them for ever; a definite sentence was pronounced upon them, I know you not: a doleful voice, excluding all favour and mercy, including all woe and misery. We may further see in the prophecy of jeremy, 
jer. 14.11.  that when the people had hardened their hearts, and contemptibly abused the time of God's mercy and favour, it so exasperated him, that he forbids the Prophet so much as to pray to do that people good, and doth plainly witness, that by this their pravity, his love was so withdrawn from them, 
jer. 15.1.  that though Moses and Samuel stood before him (those two religious servants, dear in his sight, that had obtained great matters from him, though these stood before him, and should entreat for this people) yet his affection could not be toward them.  

Zachar. 7.9, 10  If we look into the prophecy of Zacharie, we may there see that the Lord offered that people mercy, he seriously exhorted them to turn from their unhallowed courses, to execute judgement, to show mercy and compassion every man to his brother, to oppress no more the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil in your heart. 
Verse 11.  But when they refused to hearken, when they pulled away the shoulder, and stopped their ears that they should not hear, 
Vers. 12.  when they made their hearts as an adamant stone, lest they should hear the Law, 
Vers. 13.  etc. then came there great wrath from the Lord of hosts, than it came to pass, that as he cried, and they would not hear; so they cried and he would not hear, etc. Yea, we clearly see that when Christ's mercy to jerusalem was refused, 
Mat. 23.37. Luke 19.41.  who would have gathered them together as the Hen her Chickens, but they would not; whose stubborn pertinacy, as it drew compassionate tears from his blessed eyes, so it provoked him to denounce a final judgement against them, Behold, your habitation shall be left unto you desolate. Oh, remember we, it is Gods own voice, 
Gen. 6.3.  My Spirit (saith he) shall not always strive with man; he will not always be offering mercy and favour; but if a man will not turn, he will whet his sword, 
Psal. 7.12.13.  he will bend his bow, etc. and will prepare for him deadly weapons. Oh then, that we would be cautious to run in due season whilst grace is offered, before our hearts become hardened in sin, and the gates of mercy shut against us; though then we should roar like Bears, and mourn like Doves, though then we should cry like the Pelican, and pierce the heavens with our skreekes like the Ostrich, yet there would be no favour, no compassion: 
Gen. 25.33.34  profane Esau that more regarded a mess of pottage than a birth right, may seek a blessing with tears and never find it. 
Heb. 12.17.  Oh therefore, as we respect our salvation, let us now run this holy Race in due season whilst mercy is offered, whilst Christ doth knock at the door of our souls, before we be shut up in the hardness of our hearts.  
And for this purpose prevent we sin in the very beginning thereof. 
Hieron. Dum parvus est hostis interfice.  Oh (says Hierome) whilst the enemy is small, destroy him. We are wont to say that thought is free, but we are mistaken; for, as Bernard worthily speaks, 
Bern. in Cant. Malae cogitatationes dum ludunt, illudunt jer. 4.14.  evil thoughts whilst they dally with us, they throw us down to destruction: therefore for evil thoughts the Lord cries out against Jerusalem, How long shall thy wicked thoughts remain within thee? & Solomon tells us, that evil thoughts they are an abomination to the Lord, 
Prov. 15.26. Wised. 1.3.  they separate from his Majesty. And no marvel; for, 
Greg. Mor. 6.  as Gregory speaks, omnis prius in cogitation arescit, every one grows first barren in his cogitation: for lodge an evil thought a while, and it begets delight, delight begets consent, consent begets action, action begets custom, 
jer. 13.23. Acts 7.51.  custom begets hardness of heart, and hardness of heart makes us resist the Spirit of God, and to pass by all mercy and favour; what then remains but that preventing all slights of sin and Satan, we run opportunè, in due season, whilst grace is offered, before our hearts become hardened? And thus, Beloved, we see the scope of the first point, that primitively as the chief and principal, we be cautions to run in due season.  
Secondly, for the subsequent things necessary in the form of this Race, four things are specially remarkable: First, that we run ardenter, with an earnest and a fervent zeal and resolution; not slowly, not coldly, not luke-warmly; these God will spew out of his mouth: but like blessed David, 
Rev. 3.16. Psal. 119.46.  who concludes he will speak of God's testimonies before Kings, and will not be ashamed. Oh how fervent was Eliah in this holy Race, when as to maintain the glory of God, the honour of his Name, 
1. King. 18.40. 1. King. 19.4.  and the reverence of his Worship, he slew all the Priests of Baal, and was content to become as a banished man in the wilderness! Oh how fervent in this course was religious Phineas, when as jealous of the honour of the Lord, 
Num. 25.8.  and to stay his revenging hand, he slew those idolatrous creatures, Zimri and Cozbi, adulterators of the Worship of the true God 
Num. 25. ●. ●.  How strongly fervent was godly joshua in this kind, when as to maintain the true Worship of the Lord, he burned the groves, 
2. King. 23.4.  overthrew the high places, and sacrificed the Idoll-Priests upon the altars? But we may come to nearer times, where we may behold the blessed Apostles so fervent in this kind, that no threats, nor menaces, 
Acts 4.17.18.  nor violence inflicted, could withdraw them from the promoting of the Gospel of jesus Christ. And many instances might be given of fare nearer times, wherein the Saints of God have been so fervent in this Race, that no terror, no death, 
Acts & Mon.  no not the cruelest death could ever remove them from this holy Race. But strange are the times wherein we are fallen, when every little gust; Gust, said I! alas we will endure no storms; nay, when every seeming profit, when every seeming pleasure, when every brainsick humour, makes us step aside from this holy Race; when we have so little zeal of God's glory, that we can be content to passe-by any wickedness whatsoever; when for gain or favour we can be content to intercourse with any, be they never so open Atheists, be they never so great enemies to Piety and Religion. But we may clearly see that worthy David was of another mind; for he was able to make this Apology for himself to God in the midst of great distress; 
Psal. 26.4.5.  I have not haunted with vain persons, nor kept company with the dissemblers, I have hated the assembly of the evil, and have not companied with the wicked: and in Psal. 139. he cries out in the fervent zeal of his affection; 
Psal. 139.19.  Oh that thou wouldst slay the wicked, oh God, etc. which speak wickedly of thee, 
Vers. 20.  thy enemies, which have lift up themselves in vain; and to show his special fervency, that he did not this for any private respect of his own, but for the glory of God, he emphatically proceeds, Do not I hate them, 
Vers. 21.  oh Lord, that hate thee? do not I earnestly contend with those that rise up against thee? I hate them with an unfeigned heart as if they were mine enemies. 
Vers. 22.  Oh holy and religious Prophet; rarely imitated in this our age. In a word, so grievous are our times, that we may well say with the holy Apostle, 
1. Cor. 15.32. Like Cyclops in Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We have fought with beasts at Ephesus after the manner of men: we have to do with profane ones, strangely monstrous, which live as if there were no divine Power, which deride and scorn all God's judgements, which have no fear of his sacred Majesty; for the wickedness of the wicked man hath said in the midst of my heart there is no fear of God before his eyes; 
Lucretius. Deus, illa, facit Deus, optime Memmi, Depulit ex animo, qui mons●ra, metusque D●●rum.  yet these some Lucretius will commend: for the world doth love his own. Again, we have to do with Sectaries, which will either have a Religion and a God of their own devising, or else they will have none at all. We have to do with Neuters, fit for any Religion, but truly affected to no Religion. But what should I speak of these things? alas, obsequium amicos, veritas odium parit, they seem to be of no value now a days, that do plainly and truly confront Satan's kingdom: If they scarce touch the disease of sin, but do rather gild over impiety, the world will proclaim as it were an Hosanna presently; but let the ungodly be duly scourged for their profane abuse of holy things, they will cry crucifige quickly. We need not go fare for proof of this: see we it not clear by experience that they are but contemptible, that do content themselves with the simple truth, unless they mix it with some dram of Schism, or Papisme, or Parasitisme, or one foul drug or another, seeking rather by policy to gain favour, and by new inventions vain glory, than by sincerity to discharge a good conscience? Oh, such be our dangerous times, such itching ears, such inconstant minds, such vertiginous affections our age affords. But no marvel if these be no more fervent in the ways of the Lord: 
Mat. 7.16.  Can men gather grapes of thorns, or figs of thistles? alas, what sweetness in Sepulchers? what certainty in Chameleons? what confidence in Sirens? But let all those (beloved in Christ jesus) that hope for a Crown of immortal glory: Oh let these run fervently in this holy Race, as zealous of God's glory, as loving to his Majesty, as obedient to his truth, so pure and constant in their affections, that in the fervent resolution of their hearts, they may say with the blessed Apostle, That neither death, nor life, 
Rom. 8.38.39.  nor 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 them from the love of God which is in Christ jesus our Lord. And thus we see, Beloved, that as the first subsequent thing necessary in the form of this Race, we must run fervently, with an earnest zeal and resolution.  
Secondly, as the second subsequent thing necessary in the form of this Race, 
Bernard.  we must run festinanter, speedily: for as Bernard speaks, vita brevis, via longan our life is short, but the way is long; therefore we must use a speedy course: as David worthily resolved, 
Psal. 119.32. Interius vacui, Exterius exonerati.  I will run (saith he) the way of thy precepts. Now know we, that for this, two things are specially necessary: That we become inwardly emptied, and outwardly disburdened. First inwardly emptied of the heap and burden of our sins and transgressions, daily lessening them more and more; 
Gen. 4.13. Mat. 27.5.  for sin is so heavy a weight it utterly overthrows this spiritual Race. Oh, this made Cain despair, and judas to lay violent hands upon himself; yea so heavy a burden is sin (though the world understand it not) that it made blessed David himself cry out, 
Psal. 38.4.  Mine iniquities (saith he) are gone over my head, and are as a grievous burden made more heavy than I can bear: Oh they greatly hindered him in this spiritual Race. 
job 13.26.  This was jobs case, which made him cry unto God, Thou writest bitter things against me, 
Rom. ●. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thou mak'st me to possess the iniquities of my youth: yea, this heavy weight so troubled the blessed Apostle Paul, that it made him grievously complain; Oh man that I am, wearied with continual sightings, who shall deliver me from the body of this death? Therefore that we may run speedily in this holy Race, we must endeavour to become inwardly emptied, daily lessening the heavy weight and burden of our sins, else we shall never so run as to obtain.  
Secondly, to run speedily, we must become outwardly disburdened, that is, 
Luke 16.13. Gregory. Nil laboriosius, quàm terrenis desideriis aestuare. Aug. in Psal. 122. Qui majora cupit, etc. Ad hoc accesserunt divitiae, ut egestas cresceret. Aug. in Psal. 137. Avaris ipsa foecunditas molesta est. Aug. in Psal. 29. Timoribus cruciantur, tristitia contabescunt. An insatiable worldling carrieth always a kind of hell about him in his conscience.  from the earnest prosecution of terrene things; we cannot serve God and Mammon, we cannot prosecute the world and run to obtain a heavenly kingdom: Therefore saith Gregory, There is nothing more laborious than to burn with earthly desires; this is the most miserable poverty of all: for fertility and plenty is a punishment unto these; for they are tormented with fears, and do pine away with sorrow and anguish. Alas, the world is like to judas, whom it kisses, it cries out against him presently, This is he, lay hold on him; fill him with cares and distractions, fears and horrors, let him taste of hell before he come to hell. Now these thus affected (or rather infected) whither tend all their passages? what is their daily labour? why to enlarge themselves to get the earth in possession, to make their youngsters gallants of this age, whom we may often see to consume prodigally, what their parents did get miserably. But what a distressed condition is this? when will these so run as to obtain a Crown of immortal glory? Alas this is impossible, until they become disburdened of these terrene prosecutions. We may see in Matthewes Gospel, 
Mat. 19.22.  that that yongue man would fain have followed Christ, but the world plucks him utterly away, and makes him forsake that blessed Saviour Christ jesus.  

Act. 8.20.  We may see in the Acts of the Apostles, Simon Magus would fain have been a Religionist, but the world so clogged him, it wholly overthrew him. Saint Paul doth tell us, 
2. Tim. 4.10.  that Demas began this Race, he gave his name to Christ, he was an associate of the Apostles, he followed him in his travels, but this enchanting Paramour the world it pulled him clean away, 
2. Pet. 2.22.  to turn with the dog to the vomit, and with the sow to wallow in the mire. Therefore well might the Apostle call this snare, 
1. Tim. 6.10.  the very root of all evil: well might Chrysostome declaim against it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Oh common plague! oh deep destruction of men! for once ensnared in this evil, they hardly or never get out of it to obtain a heavenly kingdom. Oh! 
Mat. 19.24.  so hardly, that our Saviour himself concludes it easier for a cable to pass through the eye of a needle; which we know can never be but by great untwining. 
Luke 19.7.  We may see that Zacheus was sometime thus burdened and ensnared: but when did he break out from it? oh never, until he came to this resolution, 
Ver. 8.  Behold, Lord, the half of my goods I give to the poor; if I have taken from any man by false accusation, 
Ver. 9.10.  I restore him fourfold: Lo than Christ concludes, This day salvation is come unto this house: then he proclaims him to be the son of Abraham. 
Esay 3.15. jer. 5.26.  Oh when will our greedy worldlings take this course, that live by usury, and oppression, by grinding the faces of the poor, 
These are hardly removed from the outward act of these sins, much less from the inward affection of them, and therefore are far from the integrity of restitution.  by laying snares and making pits to catch men? when will these make restitution? nay, when will they be persuaded so much as to desist from the Act and violent prosecution of these loathsome sins?  
But let them know, and all other dull-hearted Christians, which have books in their hands, and Christ in their mouths, but the world in their hearts, that unless they run this holy Race, disburdened of terrene prosecutions, they shall never run so speedily as to obtain, that is, a heavenly and a glorious Kingdom. Thus we see, that as the second subsequent thing necessary in this Race we must run festinanter, speedily, inwardly emptied of sin, outwardly disburdened of terrene prosecutions.  
Thirdly, as the third thing necessary, we must run patienter, patiently, that so we may obtain. Oh this, it must be as it were the Anchor of a Christian soul, 
Gen. 22.10.  to make it firm and steadfast against the high swelling waves of this world: it must be as a jacobs' staff to help us to pass the jordan of this earthly mansion; for many are the rocks, and rough the passages, incident in this way, subject to hinder this spiritual Race. 
Gen 14.12.  It was no small obstacle that Lot did meet withal, when he was captivated amongst the heathen, and all he had was taken from him. Oh how rough a way did good Eliah meet withal, when he was so wearied in the passage of this Race, 
1. King. 19 4.  that he vehemently desired an end of his days, crying out unto God, Oh 'tis now enough, oh Lord take my soul, I am no better than my Fathers. 
jonah 4.3.  Oh how rocky was that passage that jonah meet withal in this Race, when he was so perplexed that he earnestly entreated the Lord to take his life from him, concluding it was better for him to dye than to live? Oh how stormy and full of bitterness was that passage wherein the Prophet jeremy was so wearied, 
jer. 20.14. etc.  that he was forced into those deep imprecations, Cursed be the day wherein I was borne, cursed be the man that shown my Father, a man child is borne unto thee; Oh that my mother had been my grave, or her womb a perpetual conception. Oh how great a need was here of patience, as an anchor, to withstand the fury of this tempest? But most remarkable is that worthy example of job; Oh how many rocks did he meet withal, 
job 1.  fiercely affronting him in this holy Race? all his goods taken from him, all his children slain in a moment, 
job 2.7.8.9.  his very wife offensive to him, his servants rebellious, his vital and spiritual powers disturbed, 
job 19.15.  his body disastered from the crown of the head unto the sole of the foot, and which was most grievous, his neighbours contemned him, 
job 19.19.  and his familiar friends became dangerous enemies, to accuse him for an hypocrite, as a man rejected of God, to enthral his soul in deep despair: Oh rough and troublous passages! oh high and swelling rocks! but how climbs he these? why patience, the attending handmaid of a lively faith, becomes his stay and strong support, which made him thus to conclude amidst his many miseries, 
job 19.25. etc.  I am sure that my Redeemer liveth, and he shall at the last rise up upon the earth, although after my skin the worms destroy this body, yet I shall see God in my flesh, I shall behold him in me, mine eyes shall see him, and none other, etc.  
In a word, many are the rocks, and sinister the passages, hindering and perplexing the Saints of God in this holy Race: within them they have inborn corruptions, struggling and striving; without them they have Satan supplanting, the world inducing, the ungodly, some seducing, some oppressing, some scoffing, and contemning, all conspiring and combining to overthrow this Christian Race. So that patience had need be the souls continual attendant to help her in these deep distresses: for as the holy Ghost speaks, 
Psal. 34.19.  Many are the tribulations of the righteous (but here is the comfort, to settle in their souls the patiented enduring of them) the Lord will deliver them out of all. 
Psal. 37.6.  Therefore saith the blessed Prophet, Wait patiently upon the Lord, and he shall bring forth thy righteousness as the light, and thy just dealing as the noon day; and he spoke it by good experience: Oh, saith he, 
Psal. 40.  I waited patiently upon the Lord, and he inclined unto me and heard my cry; he drew me forth from the pit of perdition, from the lake of ruin, and set my feet upon a rock, and ordered my doings. Let me therefore conclude unto you with the worthy Apostle, 
Heb. 12.1.  Cast away (saith he) every thing that presseth down, and the sin that hangeth so fast on (and) let us run with patience the Race that is set before us. A worthy instruction; oh let it be our direction, that so in the latest period of this Race, we may be able (in the assurance of God's love, and comfortable testimony of our approaching happiness) to commend our souls into the hands of God, to rest with him in true felicity for ever: And thus we see (Beloved) that as the third subsequent thing necessary in this Race, we must run patiently, that so we may obtain.  
Lastly, as the last thing necessary for the full finishing & accomplishing this Race, we must run perseveringly; for, as Hierome speaks, Not to begin, 
Hieron. Non incipisse, sed perfecisse virtutis est.  but to perfect a thing, is truly virtuous. Therefore though many be the obstacles of this Christian Race, yet the Saints of God will persevere; they will, 
Alciat. in Epig. Nititur in pondus Palma, & consurgit in altum, Quo magis & premitur, hoc mage, tollit onus. The Palm tree strives against (all) weight, and riseth up on high, The more 'tis pressed, so much the more to yield it doth deny.  as David speaks, flourish like the Palm tree; (no pressures shall totally suppress them) but they will grow as the 
* The faithful are compared to the Cedar, because of the validious enduring nature thereof, as not being subject to rottenness, or to be worn out with age. Plin. lib. 13. Psal. 92.12. Psal. 84.7. Gen, 21.9. 2. Sam. 6.16.22▪ 1. Kin. 19.2.14. Dan. 3.19. Psal. 16.5.6.  Cedar in Lebanon (that is, strongly and perseveringly) they will bring forth fruit in their age: for, they are planted in the house of the Lord, etc. and will go from strength to strength, until they see the God of gods in Zion. Let therefore Ishmael scoff and contemn never so much, Isaac will persist in piety and godliness, let profane Michol disdain at blessed David, yet he will dance before the Ark of the Lord, to show his humility, fervency, and alacrity in the service of his God: Nay, let wicked jezabel threaten godly Eliah, and bind it with a deep imprecation, The gods do so to me, and more also, if I make not thy life like one of theirs by to morrow this time; yet he will persevere in his holiness, and will still be jealous of the honour and glory of the Lord. Let cruel Nabuchadnezzar prepare an oven made seven times hotter than ordinary custom, to consume Shadrach, Meshach, and Abednego, yet they will never be withdrawn, but will still persist in the true worship of God. Briefly, let the world and all the baits thereof compass about the true servants of God, yet it can never totally remove them from the love and obedience of the eternal God; for they will still say with holy David, The Lord is our portion, he will maintain our lot, our lines are fallen unto us in a pleasant place, we have a goodly heritage. This is the wisdom of the Saints of God, engraven upon their souls by the Spirit of God, by which they hold fast unto their God: for they know, that they which endure to the end, they only shall be saved; 
Mat. 24.13. 1. Cor. 9.24. 2. Cor. 4.17.  they only run so as to obtain, that is, an eternal weight of glory. The which heavenly wisdom, that we may run so perseveringly as to obtain that glorious rest, the eternal Father be pleased plentifully to afford unto us, for the precious merits of his dear Son Christ jesus: To which Father and Son, with their most holy Spirit, three persons and one God, be all praise, power, and glory, of all creatures in heaven & in earth, from this time forth for evermore.  
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FINIS.