INFIRMITY Inducing to CONFORMITY: OR, A Scourge for impudent Usurpers; AND, A Cordial for impotent Christians.  
Preached not long since in St. Peter's the Poor, Broadstreet, London; and in St. Pancras Churchyard when it could not be admitted into the Church. July 8. 1649.  
BY PETER BALES, Master in Arts; and a persecuted Minister of the holy Word and Sacraments.  PROV. 24.15, 16. 
Lay no wait (o wicked man!) against the house of the righteous; and spoil not his resting place:  
Ver. 16. For, a just man falleth seven times and riseth up again.  TERTUL. 
Conditio presentium temporum provocat hanc admonitionem nostram.  
LONDON. Printed in the Year, M.DC.L.   

To all Royal and Loyal Englishmen, etc.  
Sirs,  
THE Nos Omnes, in my Text, hath brought me to Vos omnes with this chartaceous Present; which, in all humility, and some confidence of your favourable acceptation and construction, (having already experimentally found your benevolence and bounty towards me and mine) I do now tender to your religious consideration: To you (I say) doth this my poor labour properly belong, who are so endowed with the grace of God, as to go out of yourselves, that Jesus may enter in; to exinanite yourselves, that you may partake of the fullness of Christ; knowing, that all your Perfection (as Saint Jerome saith) consists in acknowledging your own Imperfection. As for self-applauding Usurpers, and self-justifying unjust Ones, who do measure themselves with themselves, neither my Text, nor this treatised Sermon doth appertain unto them; unless to be as a whip to lash them, I am certain, not as a cordial to comfort them. There is but one truth, yet encountered with as many falsehoods as there were gobbets and shreds of dismembered Pentheus; and surely, never with more, in this quondam flourishing Church, then in these our days, when and where giddy-headed Fantasy and ambitious Liberty do most imperiously oversway the Judgement, and overthrow the Law.  
Sirs, I am not Dominis Arrisor, neither Ecclesiae aut Reipublicae Arrosor, I neither faun upon my Masters, nor devour the Church or Commonwealth: But I beseech you by the meekness and gentleness of Christ, Do not dare to make yourselves of the number, or to compare yourselves to them which praise themselves; yet they understand not that they measure themselves with themselves, and compare themselves with themselves, 2 Cor. 10.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in se scipsos metiuntur, in themselves they measure themselves, that is, through a vain persuasion of their own excellency they arrogate to themselves more than is meet and right.  
The humility of the mind, is the sublimity of a Christian; and the more vile and base we are in our own eyes, the more glorious are we in God's account.  
God made the Heavens before the Earth: but Man must lay his foundation first in the Earth (in rightly weighing the ponderousness of his depraved disposition, and terrene affection) before ever he shall come to Heaven. Let humility (therefore) be nourished by you: First, by the assiduity of Subjection. Secondly, by the meditation of sublime matters. Lastly, by the daily and serious consideration of your own frailty: So, shall you not be many Masters, and then your commendation (not condemnation) will be the greater. For, In many things we offend all.  
Dear Friends and Christians, Though we all offend in many things, I have not wittingly and willingly offended (in this discourse) God or Goodmen in any thing: I am not prodigal of pompous wit, or choice of words, there may be absurdities and literal faults; if there be, I crave your friendly pardon and pretermission, and for the substance your courteous acceptance: God grant it may be as profitable unto you as it was intended for you. Amen.  
Your poor Servant, in, and for the Lord Jesus; PETER BALES.   

INFIRMITY Inducing to CONFORMITY.  St. IAM. 3. part of the 2. v. 
In many things we offend all.  
THere is a Text of holy Scripture whereunto all Licentious Libertines, Independent Usurpers, and Profane Atheists do (though most unjustly) lay a peculiar claim, that it might be as a Covert to hid, or a Parasite to palliate all their Diabolical Stratagems, Machiavellian Designs, and most Detestable Abominations: viz: Eccles. 7. v. 18. Be not thou just overmuch.  
And there is a place of holy Scripture wherein all God's dear Children have a due interest and a just right and title; which is as a scourge to correct, or a two-edged Sword to confound all their Enemies, and a comfortable Directory for themselves: Jam. 3.2. In multis offendimus omnes, (i.e.) In many things we offend all.  
Petrus Tenorius Archbishop of Toledo, having a long time considered the weighty reasons on each side, whether Solomon was damned, or saved; in fine (remaining still doubtful of the truth hereof) caused him to be painted in his Chapel half in Heaven, and half in Hell: Whether this Father deserved, for this his uncharitable incredulity, commendation or condemnation, let all good Men judge: Yet, am I confident, that I shall not deserve any blame, if I should portray a good Christian half in Heaven and half on Earth; Half in Heaven; by reason of his regenerate part; devout orisons, divine contemplation, and heavenly conversation: Half on Earth; in regard of his natural part; inherent corruption, Satan's suggestion, and the world's infection: A Child of God being like unto Saint Anselm's Bird soaring with winged swiftness towards Heaven; but being tied (by the Shepherd's wanton Boy) to an heavy stone with a long string, was forcibly brought down to the Earth again. We are pressed and ready to fly (as it were) to do the Will of our heavenly Father, when we have tasted the first fruits of the Spirit; but immediately are pulled down again to our own earthly imaginations and sinful affections, by the stone-weight of our own depraved nature: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For, in many things we offend all.  
Which words do afford us Two general parts:  
I: The first is the Delictum, or Offence: Aggravated,  
First, by its perennity or assiduity: It is not said, we have offended, or shall offend; but, we do offend: like a quotidian Ague, it takes and shakes us every day.  
Secondly, by its multiplicity: it cannot say as Elijah did, I am left alone, and they seek my life: Non in pancis, sed in multis, not in a few things, but in many things we do offend.  
II. The second mentioneth the Delinquents or Offenders: Described,  
First, by a plural Personality and a gracious affinity both in respect of God and themselves. Nos, We.  
Secondly, by their Generality, not partially but universally expressed, Omnes, All. Et qui dicit omnes excludit neminem, and in saying [all] he excepts or exempts none at all, from offending, and that in many things. In multis offendimus omnes, (i. e.) In many things we offend all.  
Which Text is as an eye in the head wherewith we may see our own Deformity: Or as a tongue in the head by which we may and must confess our manifold infirmities and aberrations. It is as a Garden full of sweet flowers intermixed with many and divers stinking weeds. It is as a flourishing Vine laden with sour grapes, which (by God's assistance) I shall press; that with the juice of them your appetites may be more and more sharpened to eat and digest the true bread of life.  
Begin we therefore with the first general part of my Text, which is, the Delictum or Offence:  
The vulgar Latin translates the original word, Offendimus, we offend, or stumble. Sin (indeed) is offendiculum, a stumbling stone, or block of offence; and it lieth in our way, which way soever we turn ourselves; so that if we stumble not upon it, but miss it; it was the grace of God that upheld us, and gave us warning of it, that we might have the more free progress in our journey to the heavenly Canaan. Sin offendeth God, ourselves, and our Neighbours.  
First, it offendeth God, who is Holiness itself, and therefore cannot but abominate it in his Creatures. It caused him to repent that he had made Man, and to be sorry at his very heart, Gen. 6.6. Yea, sin is so offensive to him, that nothing but the merits and intercession of his beloved Son and our alone Saviour, Jesus Christ, can appease his wrath, and turn away his displeasure towards us.  
Secondly, it offendeth ourselves, and that, First, in respect of the new man or regenerate part: If thy right eye offend thee pluck it out, Mat. 5.29. where by the eye, hand and foot, our Saviour meaneth, the lusts of the flesh and the concupiscences of the old man, which do often molest and offend the new man, in its running in the path of God's commandments. Secondly, in respect of the Conscience; every sin is a sickness, and a sore: It is flagellum animae, yea, mors animae, as Saint Bernard calls it, the scourge of the soul, and death of the soul. When the conscience is throughly awakened for sin, it casteth the soul into many pangs and throws, and leaves it void of all comfort, till Christ Jesus brings it into his wine-cellar of consolation, and spreads over it the banner of his love: If he doth not, it proves, not only an Accuser, and a Judge; but an Executioner also.  
Thirdly, it offendeth our Neighbours: it made the holy Prophet David complain bitterly in his abode with incorrigible, implacable, and profane Persons, Psal. 120. Woe is me, that I am constrained to dwell with Meseck, and to have my habitation among the tents of Kedar: My soul hath long dwelled with those that are Enemies unto peace. The Sodomites unlawful deeds vexed Lot's righteous soul from day to day, 1 Pet. 2.7, 8. And these five several ways, especially do we offend our Neighbours: 1. By evil example. 2. By evil counsel. 3. By base detraction. 4. By false doctrine. 5. By the abuse of Christian liberty. Let therefore our light so shine before men, that they seeing our good works, may glorify our Father which is in Heaven, Mat. 5.16. Let us with Saint Paul, therein exercise ourselves to have always a conscience void of offence toward God, and toward Men, Act. 24.16. Let us give no offence neither to the Jews, nor to the Grecians, nor to the Church of God, 1 Cor. 10.32. In a word, Let us not do any thimg without Faith and Charity: Whosoever walketh according to this rule, Peace shall be upon him, and upon the Israel of God.  
But, we do not only give, and take offence ourselves, stumble ourselves and make others stumble; but we also fall, and so our best Translation renders it, In multis labimur omnes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we fall many ways. This Fall is not corporal, but moral; yet by a Corporal we may understand a Moral fall; for as he that falleth, in regard of the sight of his body, cometh lower, and withal, ordinarily taketh a bruise, even so is it in a moral fall: Our nature by it becomes not only more base and vile, but more feeble also: But this phrase importeth a difference of Sinners: some draw iniquity with the cords of vanity; others account it vanity, and do feel vexation of spirit to be drawn into iniquity with cords: Some do take pleasure in sinning; others do esteem it a sin to take pleasure therein: some do sin through malice; some through frailty: some commit sin; some fall: They sin through malice, in whom the principles of conscience are corrupt, who wittingly and willingly commit sin with greediness: neither before the fact feeling any reluctancy, nor after the fact conceiving any sorrow: These account darkness, light; and light, darkness; evil, good; and good, evil; as the Prophet speaketh, Isai. 5.20. It is improper to say that these do fall into sin; for, will any one of set purpose fall to hurt himself? To be overtaken in a fault, (which phrase Saint Paul useth to the Galatians, Gal. 6.1.) is nothing else but this falling in my Text. The phrase reacheth only those who sin, dum aut latet veritas, aut compellit infirmitas, as venerable Bede speaketh, either when they are sophistically circumvented, or unawares transported, and so take a fall. Let him therefore that thinks he stands to himself take heed lest he fall, 1 Cor. 10.12. For, it is not said, we have fallen, or shall fall; (though true enough) but, we do; noting unto us the assiduity, or daily continuance of our falling; which is the first Particular of the first General, and comes now in order to be handled.  
We do continually sin, even from the morning of our youth, to the evening of our old age: yea, from our very cradles, even unto our graves. Our life is a dying, and our dying is our life: Our breathing under Heaven is a breathing against Heaven, and we live not a day without sin. A just man (saith Solomon, Prov. 26.16. falleth seven times, yea, (in a day) every day. This is the common addition, frequent in the ancient Fathers, though not found in the Original. But, God himself saith, that the imagination of man's heart is evil from his youth, Gen. 8.21. And (in Gen. 6.5.) he saith, The imaginations of the thoughts of his heart are only evil continually: The Hebrew renders it, every day. Should not this teach us all to be ready to forgive the frequent, continual, and daily fall, and offences of our Brethren?  
Peter said unto our Saviour, How often shall my Brother sin against me, and I shall forgive him? unto seven times? Jesus said unto him, I say not to thee, Unto seven times! but, unto seventy times seven times. Saint Austin makes this question upon these words, Why (saith he) doth our Saviour say, Seventy times seven times; and not an hundreth times eight times? The answer (saith he) is ready; From Adam to Christ were seventy Generations; therefore, as Christ forgave all the transgressions of whole mankind parted and diffused into so many Generations; so also we should remit as many offences, as, in the term and compass of our life, are committed against us.  
Again, what doth this teach us to act towards ourselves? Surely, every day to examine our own hearts in our chambers and to be still: To keep by us an Ephemerideses of our thoughts, words, and deeds: To practice Pythagoras his golden verse and advise, Before (saith he) thou sufferest sleep to possess thy tender eyes, ask thy soul thrice over, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Whither have I gone? What have I done? What opportunity have I lost? Or, to imitate Sentius, who, when the day was past and the night come wherein he should take his rest, would ask his mind, What evil hast thou healed this day? What vice hast thou stood against? In what part art thou bettered? And then finding our fall and offences, let us be instant in Prayer and Repentance: We do continually offend our gracious God, making his displeasure to arise; let us therefore continually use the means which conduce to a Pacification, and that is, Prayer: He that prayeth most frequently is the best Christian, and hath the most interest in Heaven, He lives most comfortably, and dies most cheerfully. And being our whole life is a time of sinning; let us make our whole life a time of repenting. Redeat homo, c. 7. saith S. Austin, Let a man return by daily lamentations to that from whence he is fallen by vain delectations: Let not the Sun set in God's anger to night us: Let us not live a day longer before we begin to live indeed: Let us not climb up into our beds, before we have climbed up into God's favour: Let not the eyes of our bodies be shut with sleep, before the eyes of our souls be opened by repentance. It would be (doubtless) a great deal of ease to our troubled spirits, if this our continual offending were confined to some one petty sin, whereunto we are unwillingly carried, by our own natural concupiscence, provoking, by the Devil's subtlety, persuading, and by the world's vanity, alluring; But, behold our wretched condition, by reason of sin's multiplicity; which brings me to the second Particular of the first General: viz: We offend, in multis, in many things.  
Mille modis offendimus, we do offend a thousand ways: we run through more sins every day than there be signs in the Zodiac: Our graces are in a Shekel; but our sins in an Ephah: Our graces are diminutives; but our sins are augmentatives. Sin like heresy, is of an encroaching nature; as one heresy proveth another; so doth our sin usher in another, the lesser always making room for the greater: Let us not therefore only weigh our sins; but also number them: If they seem small, we cannot count them; for, as the Prophet David speaketh, Psal. 19.12. Who can understand his Errors? or, Who can tell how often he offendeth? A negative interrogation is as much as an affirmative proposition, and an affirmative interrogation as much as a negative proposition: Who can tell how oft he offendeth? that is to say, not any one can tell; viz: if we consider the acts of sin; but we may and must number the kinds of sin, and ferret them out as so many achan's, by the poll. Consider (my Brethren) that we are guilty of sins of Omission, and Commission; of Ignorance, and Knowledge; of Weakness, and Wilfulness, etc. We sin within us, and without us: Within us, by the Faculties of our souls, by the words of our mouth, and by the works of our hands.  
1. We sin in our Understanding, Will, Affections, and Passions.  
2. In our Silence, and in our Speeches, whether Ordinary or Extraordinary, whether Civil or Sacred.  
3. In our Actions, whether Passive or Active; and in Active, whether Natural or Moral; and in Natural, whether they be such as tend to our Being, or Well-being: and in Moral, whether Political, or Ecclesiastical. We sinne again, by the outward Members of our bodies, as Feet, Hands, Eyes, and Ears, when we use them as members of unrighteousness. What shall I say? Do we not in many things offend all? Surely, in our very best Actions we do scatter many imperfections, and we fail, either in the end matter, manner, or measure of our obedience. Should the Lord call us unto a strict trial, how ignorant would our knowledge be found? How frail our faith? How wavering our hope? How proud our humility? How froward our patience? How cruel our mercies? How lukewarm our prayers? How superficial our repentance? Alas! alas! Many are the infirmities of our souls, many the deformities of our lives; they are more in number than the hairs of our heads, or the sands on the seashore; so that we may well say with David, Psal. 130.3. If thou, o Lord, be extreme to mark what is done amiss, who can be able to stand? Surely, that who, (saith Saint chrysostom) is no body at all. Let us therefore (with Martha, though in another case) be much troubled for these many things, wherein we offend all; and (with Mary) choose the better part, that shall never be taken from us, Luke 10.41, 42. Yea, let us, who offend in many things, beware that we give not ourselves the reins to offend in every thing: For, the Saints of God, though they do offend in multis, yet, not in omnibus, though in many things, yet, not in all things: Wherefore, all things work together for the best to them; but, non ex ipsorum meritis; sed ex merâ ipsius misericordiâ, not as flowing from the stinking puddle of their own base merit; but, as issuing out of the clear fountain of God's free and mere mercy: For, In many things we offend all. Which brings me to the second General part; wherein I observed, the Delinquents, or Offenders, described two ways:  
First, by a plural personality, and gracious affinity; both in respect of God and Themselves: Nos, We.  
Secondly, by their generality, not partially; but universally expressed: Omnes, All.  
1. Begin we with the first, Nos offendimus, we offend. Are the KING-Deposing, KING-Killing, ambitious, Jesuited Independents; the rigid, usurping Presbyterians; the lovesick Familists; the milk-white Brownists; the lawless Antinomians; the Saint-reigning Millenaries; free-willed Arminians; new-fangled, and schismatically entangled Reformers (I should have said Deformers;) meritorious and supererrogatory Romanists, with many more, the like Offenders, comprehended: Are they (I say) comprehended in this We, in the Text? Surely, we find them not in the sacred Pages of holy Writ, much less in this word We: But find them we shall, in their own fanatic Pamphlets, blurred with self-justifying; yet, most damnable errors; making the holy Scripture a Nose of Wax, or a Ship-man's hose, any thing, or nothing, to serve their own turns; like Saint Austine's Heretics, of whom he thus speaketh, Scripturas ad suum sensum; non suum sensum ad Scripturas adducunt: They do not reduce their senses unto the Scripture, when they read; but do wickedly captivate the Scriptures unto their own senses and meanings. Let us therefore look upon the plural personality, it containing not a graceless, but a gracious company, such as are magnum genus, (as Chrysologus terms them) of a right noble stock: Yea, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of the blood-royal, in a spiritual sense: For, God is their Father, Christ their elder Brother, the Holy Ghost their Comforter, the Church their Mother, Heaven their inheritance, and Regeneration their Evidence; yet, are they Offenders in many things, and this they do in humility and sincerity of heart acknowledge. In many things (saith Saint James) We do offend: I, an Apostle, and you Professors, even we; who are called, justified, sanctified, and redeemed by the precious blood of Jesus Christ. That the dear Children of God, both Ministers, and People have been, are, and shall be Offenders in many things, even to the world's end; not only my Text, but other places of holy Scripture do sufficiently declare. Was not Noah a man beloved of the Lord, and a Preacher of righteousness? yet, was he not inebriated with his own wine? Vino captus, qui diluvium fugerat, saith Saint Ambrose, He was freed from a deluge of water, and drowned in a deluge of wine, Gen. 9.21. Had not Lot his Epithet of Just, Just Lot? 1 Pet. 2.7, 8. And was not he vexed at the uncleanly conversation of the wicked? And did not he see the Sodomites burnt with fire for their lusts? yet, did not he do wickedly, and (being delivered) burn with incest? Joseph sinned, in swearing, By the life of Phardoh, Gen, 42.15. Aaron sinned, in making the golden Calf for the Israelites to worship, Exod. 32.21. And he and Miriam sinned, in murmuring against Moses, Numb. 12.7, 8. The Prophet Jonah transgressed in flying from Joppe to Tharsus, and in justifying his unjust anger for the Gourd. Moses (though the Servant of the Lord, and the meekest Man upon the earth) offended in unbelief and anger, Numb. 20.12. & 16.15. The Prophet David was a man according to God's own heart, 1 Sam. 13.14. and in the state of regeneration; yet, his heart was unclean, Psal. 51.10. and he fell into the sin of adultery, hypocrisy, murder, and ambition, 2 Sam. 11. & 24. Solomon, the wisest Man upon the earth, committed folly. Job the patientest, yet not altogether to be excused of impatience; nor Elias of passion; nor the Sons of Zebedee, of ambition; nor Peter and Barnabas of dissimulation, Gal. 2. No, nor the blessed Virgin herself, of vainglory. Saint Peter was courageous, yet pusilanimous; Confident, yet Diffident; so faithful that Christ built his Church upon his Faith; yet denied, and that with execration, his Lord and gracious Redeemer: nay, all Christ's Disciples (though at one time they forsook all to follow him, yet at another time) they all forsook him and fled. But, why should I thus discover my Father's nakedness? rather (indeed) would I go backward and cover the same with the mantle of my pity: Yet, let us not be too lavish in pitying them; For, God hath caused their infirmities to be recorded:  
First, to let us understand that both they and we have one and the same God, who was always offended with sin, were the Persons that wrought it never so great or glorious.  
Secondly, to let us know that both they and we have one and the same Physician to cure us of all our maladies, viz: the immaculate Lamb Christ Jesus, who saveth his People from their sins, Mat. 1.21.  
Thirdly and lastly, to teach us circumspection and cautelousness, to fly from sin as from a Scrpent, and to say to it as Pharach said to Moses, See that thou see my face no more; or as Abraham to Lot, If thou go on the right hand I will go on the left, or if thou go on the left hand, I will go on the right: For, if the dear Children of God, who have gone before us both in time, and in the graces of the Spirit bear such reproach, by reason their corruptions are registered; what shall we sustain, who live in a brighter Age, and upon whom the ends of the world are come?  
But, (alas!) so base is our nature that sin will be a Jebusite; it will be a constant guest to our house, though it sitteth not in the chiefest room; it is bred in the bone, and it will not out of the flesh, until Joseph's bones be carried out of Egypt, (i. e.) until we be out of this world. As Israel could not pass to Canaan, but through the Desert of Zin: so we must not look to pass to our spiritual Canaan, but through the wilderness of sin. Sins are like Rebels, that not only revolt, but also keep castle against their Sovereign, from whence they are not easily removed. Aristotle tells us of three things that do acquire wisdom, viz: Nature, Learning, and Exercise: Sure I am, not these; but God's free grace can make us avoid sin. Philosophers are of opinion, that if the inferior spheres were not governed and stayed by the highest, the swiftness of their motion would quickly fire the world: So I may very well hold, that if the affections of God's dearest Children were not moderated by the guidance of his holy Spirit, they would run so fare into sin, as to precipitate their souls into the black gulf of eternal destruction; for, our reason is no better than treason, and our affections are no better than infections. We cannot truly say of ourselves as Isidore too boldly of himself; For forty year's space (saith he) I found not in myself any sin, no, not so much as in thought, anger, or any inordinate desire: or, as Alexander de Hales of Bonaventure, His life was so upright, (saith he) that Adam seemed not to have sinned in him. No, no, (my Brethren) look upon a Christian, at the best, whilst he liveth in this world, and you may well compare him unto the Ark of the Covanant, which was but a cubit and half high, an imperfect measure, by this you may know his stature; add what you will, it will be but a cubit and an half: Perfectly imperfect was he, when he began; imperfectly perfect when he ends in all his actions. Therefore (as we do offend in many things) let us in humility and sincerity of heart acknowledge and confess the same, (as Saint James in my Text) In many things we do offend.  
This hath been the constant practice of God's beloved ones: What is man (saith Eliphaz) that he should be clean? and he that is borne of woman that he should be just? Behold, God found no steadfastness in his Saints: yea, the heavens are not clean in his sight, Job 15.14, 15. Therefore Job acknowledgeth his failings, Job 7.20. and when he came to plead with God for his uprightness, did abhor himself, and repent in dust and ashes, Job 42.6. Nehemiah maketh a large confession of his own and the People's sins, Nehem. 9.5, 6, 7. So Ezra, and Daniel, in the behalf of the People, confess that justice belongeth to God; but shame and confusion to themselves, Ezra 9.5, 6, 7. Dan. 9.6, 7. Solomon hath his Book of Acknowledgement, viz: Ecclesiastes. David confesseth his folly in numbering the People, saying, I have sinned exceedingly in that I have done, therefore now Lord, I beseech thee, take away the trespass of thy Servant: for I have done very foolishly, 2 Sam. 24.10. He confesseth likewise his Adultery with Vriah's Wife, and his Murder, in causing her innocent Husband to be slain: And for these he is content (if I may so speak) to do penance every Lordsday in our Congregations where his Psalms are preached, read, or sung: For, in how many Psalms hath he recorded his offences with his own hand! Those that came to John the Baptist to be Baptised of him, came confessing their sins, Matth. 3.6. Saint Peter said to Christ, Go from me for I am a sinful man; and Saint Paul saith, I do not the good thing, which I would; but the evil which I would not, that do I, Rom. 7.19. Nay further, Saint John saith, that we sin, in saying we have no sin, 1 Joh. 1.8. If we say that we have no sin, we deceive ourselves, and there is no truth in us. But (peradventure) some will object and say, doth not the same Apostle aver, (1 Joh. 3. part of 8, & 9 v.) that he who committeth sin is of the Devil? And whosoever is borne of God sinneth not: for his seed remaineth in him, neither can he sin, because he is borne of God? I shall answer briefly, To commit sin signifieth, not simply to sin: It importeth not a mixed action, wherein the Sinner is partly willing, partly unwilling; but an absolute resigning of that faculty for the performance of wicked designs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he which doth settle and set himself to work wickedness, is of the Devil: But, he that is borne of God sinneth not, nor can sin: that is, doth not, nor can indulge or cocker his sin; the one is transported by his own rebellious will; the other enforced by urgent necessity: the one is carried forward by a prompt and peremptory inclination; the other by violent & coactive temptation: the former sinneth of a premeditate mind; the latter by constraint: do what we can, whilst we carry about this mass of corruption, sin will have its residence in us, even in the best of us; but we will not suffer it to reign in our mortal bodies, that we should obey it in the lusts thereof. If it violently overrule us, we will not willingly let it rule over us: If therefore a poor Sinner can say with the Apostle, Rom. 7.23. I would not willingly do that evil which I do; It is the law of my members that rebelleth against the law of my mind, and leadeth me captive to the law of sin, he may look with comfort towards the Mercy-seat. For, Peccata non nocent, (saith S. Jerome) si non placent, Our sins shall not hurt us, if they do displease us; for, in many things we do offend,—  
But, why doth not the Apostle say, we offend in a few things, but in many things, and why in many things, and not in all things, or every thing? It is resolved in a word, We offend, not in a few, but many things; because we have not a few, but many subtle, malicious, vigilant, strong enemies; and, not the least, is our own inbred corruption: We offend, not in all things, or every thing; because the grace of God supporteth us, and his grace is sufficient for us, for by grace are we saved, 2 Cor. 12.9. Ephes. 2.5. In the best of God's Children there is Nature, Creation, and the first Adam, which makes them to offend in many things. Again, there is in them Grace, Regeneration, and the second Adam, which makes them, not to offend in all things. If we think, that we are too weak by nature to resist and vanquish sin; let us comfortably assure ourselves, that by grace we shall be Victors; yea, more: than conquerors, through Jesus Christ, who hath so freely and dearly loved us. The flesh, or the nature of man (saith Saint Paul, Rom. 7.) lusteth against the spirit, and the spirit against the flesh, so that we cannot do as we would: If we would serve God, so holily, cheerfully, and constantly, as the Angels in heaven, we cannot, because the flesh lusteth against the spirit: If again we would sinne with full consent of will, so brutishly as the wicked do, we cannot, because the spirit lusteth against the flesh. Let us therefore implore this spirit of Sanctification, and let us beseech the Almighty to drive the Zanzummims, our sins out of the land of our hearts by the Israel of his grace. It is said, that Hercules led Cerberus in a lease: Oh! let us pray to God to give us power and victory over our monstrous, deformed sins, that they may not command us; but we them: And, if at any time we be overtaken in a fault, let our hearts smite us immediately; let us cry to God earnestly for his pardoning, preventing, and persevering grace. Alas! what is our life? is it not as it were a Book? our birth is the Title-page, our baptism the Epistle Dedicatory, our groans and cry the Epistle to the Reader, our childhood is the Argument and Contents of the whole ensuing Treatise, our life and actions are the Subject, our sins and errors are the Faults escaped; therefore let our repentance be the Correction; let not us think ourselves too good for the office; for, even we are Offenders. Again, let us not turn ego into ille, or nos into vos; let us not look upon the offences of others, and forget our own. The Cock clapped his wings first to his own sides and awoke himself, before he crowed to awaken Peter; so let us say to ourselves, we have offended, before we say to others, ye have offended. It had been good for Narcissus, ut non viderat ipse, that he had not seen himself; but our greatest happiness would be in seeing ourselves. Let us not be Mole-eyed towards ourselves, and Eagle-eyed towards our Brethren, and so turn Christ's, Sed vos pro vobis, into Virgil's Sic vos non vobis. Let us not be like Crates Thebanus, who is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Dore-opener; because he used to rush into every man's house (as our English-H●drivers did o'late) and there to find fault with whatsoever was amiss. let us not say as Peter did of John, Hic autem quid? What shall this man do? as one careful of other men's Estates: But, let us say, Domine! quis ego sum? Lord! what am I? Domine! miserere mei peccatoris, Lord! be merciful to me a Sinner. Lastly, let us, who offend in many things, beware that we want not one thing, namely, a thankful heart to him, who will not suffer us to offend in all things; but (notwithstanding our many offences) will acknowledge us for his own, guide and govern us with his grace in this world, and receive us into glory in the world to come. In many things we do offend; nay, more, In many things we offend [all:] which brings me to the last Particular, viz: the Delinquents, described by their Generality, All.  
It is not said Ye all; but We all: Here is One, and All; Many, and All; yea, Saints, and All: For, We All are under this black Rod. Would a Committee-man, a Colonel, a General, assume to himself such a word of charge, and such a chargeable word as this? No surely, though a Cobbler: Yet, the word is general, and (for aught I know) belongeth to a General: But, shall I say, to a Thomas, who would not believe his Master? Nay, rather to a blessed Saint, (viz: Saint James) who died (though a Bishop) for the honour of his Master, Quis non contremiscat (faith Saint Austin) cum Apostolus dicit [Omnes?] non offenditis, sed offendimus? Who cannot but tremble, like the heartless Deer, to hear the Apostle pronounce this impartial word [All?] and not ye all, but we all offend? Tremble than we must; for, the Prophet Isaiah hath his Nos omnes too; All we, like Sheep, have gone astray; we have, every one, turned to our own way, Esay 53.6. And, Peccare, est more peccandum errare; to sin is to go out of our way, like silly Cattle, Sheep especially. Moreover, this [Alderman] pricketh, not only the Church Militant, which is invisible; but that part also, which is visible: For, à meliori ad pejus valet argumentum: If Aaron maketh a molten Calf, the Israelites will worship it: If the Commanders plunder, the common Soldiers will steal: If the Babes of grace will depose their KING, the graceless Babes will murder Him: If black Saints have their aberrations, white Devils will have their transgressions; Who can say, I have made my heart clean, I am clean from sin? Prov. 20.9. Surely, there is no man just on the earth, that doth good, and sinneth not, Eccles. 7.22. There is no man that sinneth not, 2 Chron. 6.36. Wherefore the Spouse of Christ doth ingenuously acknowledge her black hue and swart complexion, Cant. 1.5. And, the Fathers do commonly compare her to the Moon, and well may they do so, in respect of her borrowed light, and spotted face: All the beams which she reflecteth to the world, are darted upon her by the Sun of righteousness, and yet by reason of her unequal temper, in her brightest shining, she appeareth spotty. As a fair face, hath a wart; a goodly pomegranate, a rotten kernel; good wine, lees and dregs; the Sun, his eclipse; the Moon, her spots: So the visible Church of Christ hath her imperfections and faults: And that too, both in respect of 1 Doctrine, and 2 Conversation. We know but in part, saith S. Paul, 1 Cor. 13.12. When the Son of Man cometh, shall he find faith on earth? saith our Saviour, Luke 18.8. Again, for her Conversation, she is like Jacob's party coloured sheep: there will be a speckled breed, so long as the flocks cast their eyes on motley vanities, in the gutters of this world. There will be tares amongst the wheat, in the same field: chaff with the corn, on the same floor, Mat. 3.12. good fish and bad in the same net, Mat. 13.47. And all, even we all do offend in many things. Was not Saint chrysostom blinded with the opinion of , and Peter's Supremacy? did not Saint Cyprian hold Rebaptization? did not Origen maintain Universal salvation of Men and Devils? did not Saint Austin writ doubtfully about Purgatory, and for a while held confidently that Children could not be saved without the Lord's Supper? Did not Saint Jerome maintain Virginity above Marriage? Did not Tertullian believe second Marriage unlawful? Illiricus fail about Original sin? And Luther about Consubstantiation? Cum multis aliis, etc. Yea, whole Churches have offended in matters of Faith, and good Manners. The Galatians erred about Justification: The Corinthians about the Resurrection: The Romans, Colossians and Thessalonians, had haughty spirits, brabbling Sophisters, and brethren that walked disorderly, Rom. 12.2.16. Coloss. 3.8. 2 Thess. 3.6. ver. 6. & 15.9.13. & 17. Were not the seven Churches of Asia faulty? Jezebel prevailed in Thyatira; Sardis had a name without life; Pergamus was tainted with Baalisme; and Laodicea with lukewarmness; and Ephesus had forsaken her first Love. And doth it not appear, that the visible and glorious Churches of Jerusalem, Alexandria, and Antioch, have grievously erred and offended, if we look upon the Superstition, Heresies and Atheism now reigning there?  
And God (doubtless) permitteth these offences and errors in his Church, that the Elect might be employed and tried; Reprobates left unexcusable; Gods strength appear in our weakness, and his mercy and justice in such variety of objects; For, The best of us all do offend in many things: And are not we (think ye) much bound to our Proto parents for this our frail and weak condition? Surely, their unlawful desire of knowledge, brought upon them, and us all, so black ignorance, as that we know nothing (as we ought to know) Job 8.9. But we see things, per transennam, or, rimulam, or (as Saint Paul speaketh) darkly, as in a glass. Can we truly say (as Saint Bernard sometimes) the image of God is neither deceased, nor decreased in us? Or, (as most of the Schoolmen) though the actual image is decayed in us, yet the aptitudinall doth remain? Place the image of God where you will: If in the Faculties, the Understanding is obscured, and the Will opposite: In the Appetite? that is distracted: In supernatural graces? those are defaced. Well (therefore) may we conclude with Epiphanius, Though there be not an extinction of it in any part, yet there is an inquination in all. Yea, in a word, Man being in honour regarded not, but became like the Beasts that perish: The Fathers have eaten sour grapes, and the children's teeth are set on edge: Or rather, their sweet meat hath proved unto us sour sauce: Our first Parents, with a short breakfast, have brought a surfeit upon us all, their Posterity, whereof they cannot recover so long as they do breath under earth's spangled Canopy: None but Christ Jesus alone was free from sin, who was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-man: For, In many things we offend all.  
Do all we offend in many things? Then justly may we condemn many who offend (shall I say, in great things; in the greatest things?) even in all things.  
1. There is a generation as dark as Hell; yet, too too visible in our Climate: How many Sons of Belial have we amongst us, who fear not God, no, nor reverence man; though God's Vicegerent, and their lawful Sovereign! How many cursed, seditious Shebaes', blowing the tumultuous Trumpets of Rebellion, and saying, we have no part in CHARLES, nor inheritance in the Son of JAMES; every man to his Tents, O England! How many Sacrilegious Baltasars', Plundering achan's, Heartburning saul's, Covetous Nabals, Oppressing Ahabs, Whorish Jezebels, Temporising Demasses, Fratricideous cain's, Regicideous Jehues, Bloodthirsty Nimrods', Malicious Doegs, Backbiting Ziba's, Cursing Shimei's, Scoffing Cham's, and Profane Esau's! I say again, Oh how many! The Echo answers, Many. And these are black, without show of the contrary, to a discerning eye: Short of Agrippa, not worthy to be termed, seeming Christians: Corrupt are they, and abominable in their do, drinking iniquity like water, and sinning as it were with Cart-ropes: Yea, they have sold themselves to work wickedness in the sight of the Lord, and in the sight of men: There is no fear of God, nor shame of men, before their eyes: They have made falsehood their refuge, and under ungodliness are they hid: Therefore shall the Lord rain upon them snares, fire and brimstone, this shall be their portion to drink: yea, the Lord shall bring upon them destruction; yea, the Lord our God shall destroy them.  
2. Again, there are a sort of People whose ways may seem right, even to a good Man: but their ways are the ways of death: Our Saviour calls them, painted Sepulchers, Sepulchra, quasi semi-sepulchra, exterius nitida, interius foetida, fair without, and foul within. They are like unto Apothecary's Galli-pots, quorum tituli remedium habent, pixides venenum, without they have the title of some excellent preservative; but within, they are full of deadly aconite. Without, they are Cato's; within, Nero's: heart them, no men better; search and try them, no men worse: they will have Jacob's voice, but Esau's hand: Outwardly they will be John, but inwardly they will be Herod: They profess like Saints, but practise like Satan's: they have their long Prayers, but their short preying. Counterfeit holiness is their cloak for all manner of Villainies, and the Midwife to bring forth their subtleties. The Eagle soareth on high, not to fly to heaven; but to gain her prey upon earth: So, many do carry a great deal of seeming devotion, and lift up their eyes towards heaven; but they do it, only to accomplish with the more ease, safety, and applause, their wicked and damnable designs here on earth. But let such know, that simulata sanctitas, duplex iniquitas, counterfeit holiness is double iniquity; and our Saviour denounceth Eight woes against Hypocrites in Matth. 23. Neither (to my present remembrance) could I ever find that he converted any such. Are thy hands full of blood? make thy many prayers then and see if God will hear thee in the day of thy calamity. Isa. 1.15. He that regardeth iniquity in his heart God will not hear; his very prayers and all his outward acts of devotion, in the service of God, shall be turned into sin unto him.  
Thou dost fast (perhaps) but is it to strife and debate, and to smite with the fist of wickedness? Thou dost give Alms to the poor (peradventure) sometimes: Thou comest to the Sacrament of the Lords Supper; but is thy heart all this while swollen with ambition, covetousness, envy, hatred & malice? assure thyself thy sacrifice is not accepted; for, God will have mercy, and not sacrifice; to do this is but as the chopping off a Dog's neck. Thou pretendest a reformation, but thou wilt have it purchased by bloody and unlawful means: Mark therefore what the Prophet Micah speaks, Mic. 3.10, 11, 12. They build up Zion with blood, and Jerusalem with iniquity. The Heads thereof judge for rewards, and the Priests thereof teach for hire, and the Prophets thereof prophecy for money; yet, will they lean upon the Lord, and say, Is not the Lord amongst us? no evil can come upon us. Therefore shall Zion, for your sake, be ploughed as a field, and Jerusalem shall be an heap; and the mountain of the house, as the high places of the forest. To build up Zion and Jerusalem, was (doubtless) an acceptable work unto the Lord: but to do it with blood, injustice, and lies, was so detestable unto him, that he threatens an utter desolation to both Zion and Jerusalem, for their sakes. Well then, if we find these Wolves in Sheepskins, let us (if we can) hang them up; for they are, and will be Wolves still: Sin they will, and that with a witness: Yea, let us pray, that these many black and white Devils, who offend in all things, may be cut off; that we all, who offend in many things, may not offend in any thing: For, In many things we offend all.  
But do we all continually offend in many things? And shall we do so till death? What may we then think of those fanatic spirits, who do ascribe, judgement, without error; and holiness, without sin, unto the most sinful Sons and Daughters of men? Surely, from what we have already heard, we may truly confute, and justly condemn the Church of Rome (that Whore of Babylon) for assuming to herself such a garment of purity and infallibility, as to merit and superarrogate Heaven; notwithstanding she hath not left her Whorish tricks, but still brings forth unclean Children, of an unclean seed; her infallibility failing, and her purity being impure; that man of sin, viz: the Pope, (say some of their own Writers) cannot sinne, err, or offend: But, this being openly and apparently false; for some of their Popes have been Conjurers, Sorcerers and Enchanters, Adulterers, Murderers, Heretics and Atheists; yea (in a word) their Innocents', Nocents; their benedict's, Maledicts; their Bonifaces, Malifaces, etc. Therefore (I say) their Jesuits of late have found out a subtle distinction, viz: that the Pope may sinne, err and offend in his own person, as a man, sed non quatenus Papa, but not so fare forth as he is Pope, è Cathedrâ, to define and teach errors. Although we may grant it to be a subtle distinction, yet not a solid one; for if the Pope cannot guide his own faith, how can it be expected that he should guide the faith of the Church? The rule must not only make straight that which is crooked, but it must be straight itself. Moreover, these Romanists deserve to be blamed, for affirming, that the blessed Virgin was pure from all sin, both Original, and Actual: Their words are these; Our Lady never sinned; our Lady never sinned so much as venially in all her life; she exactly fulfilled every tittle of the whole Law, that is, she was without sin. That she was not so great a Sinner as the rest of God's Children, I do with humble acknowledgement believe; but, that she was without sin, her own expression declares the contrary, in that she said, my spirit rejoiceth in God my Saviour: If Christ was her Saviour, she must of necessity be a Sinner.  
Well may likewise the Manichees, Catherists, or Puritans, be condemned, who (as Saint Jerome writeth) avouched, That they neither had sinned, nor could sin; because they were trees of righteousness, and a good tree (said they) cannot bring forth evil fruit: Therefore we cannot see how we should sinne even in thought. Likewise the Donatists, who dreamt themselves to be so perfect as by their perfection to justify other men, as Saint Cyprian telleth us. Also, the Pelagians, and Family of Love; for they were of opinion, that they were so free from sin, as that they needed not, neither would they vouchsafe to say that Petition in the Lord's Prayer, Forgive us our trespasses, (as Saint Austin testifieth, lib. 2. cont. Petil. c. 14.) Moreover, the Adamites, who deemed themselves as pure as Adam and Evah were before their Fall, (as Epiphanius averreth.) And the damnable Carpocratiant, who blasphemously belched out of their black mouths and sulphurous breaths, that they were as holy as Christ Jesus himself, (as Ireneus affirmeth, lib. 1. c. 24.) I might here point out unto you many more sinful-sinlesse Justiciaries, as the Novatians, Jovinians, Enthusiasts, Antinomists, Brownists, Barrowists, Independents, and Millenaries: But, it is not my desire to lead you any longer in these crooked paths; for whosoever walketh in them shall not know peace: neither will I detain you in the barren wilderness of vain man's pharisaical conceits, where you may (doubtless) be scratched and torn with thorns and briers: Rather will I bring you into a specious garden where you may have choice of fragrant flowers for your own utility and consolation. Seeing then, In many things we offend all.  
Vbi debita consideratio? Where is our due consideration? Have all Gods dear Children their frailties and deviations? Is his Church visible and invisible possessed with an Ignis fatuus that leads out of the way? Are his chosen, subject to many aberrations and transgressions? And shall not we, even all we of England, who were sometimes members of the most glorious, and envied Church in the Christian World, Search and try our ways and turn unto the Lord our God? Gather yourselves, even gather you, O Nation not worthy to be beloved, before the decree come forth, and ye be as chaff, that passeth in a day, and before the fierce wrath of the Lord come upon you, and before the day of the Lords anger come upon you, Zeph. 2.1, 2. Let me speak to all the Tribes of Israel, to all the states and conditions of England; to you of Judah, the Princes; to you of Benjamin, the Counselors; to you of Assur, the Merchants; and to you of Levi, the Priests: yea, to you all of what rank or quality soever. Let me ask you, Have not all of you offended? nay, do not ye still offend in many things? If not, what meaneth the lowing of the Oxen, and the bleating of the Sheep? What may we understand by those strong cries which ascend up to heaven for vengeance to fall down upon us? You that turn Bethel into Beth-aven, the house of God into a den of Thiefs: You, that rob the Levites of their portion, devouring whole Churches, Steeples and all, and have the bells jingling at your heels, do not ye offend? You, that cause judgement, and justice to grow up as hemlock in the furrows of the field, do not ye offend? You that take darkness for light, and light for darkness; bitter for sweet, and sweet for bitter: You that have spoken words, swearing falsely in making a Covenant: You that swore to make your KING glorious, the richest Prince in Christendom, to be feared abroad and to be loved at home: You, that declared and protested, that you did not fight against the Power and Person of the KING, only against his evil Council: You likewise that declared, [calling heaven and earth to record of your real intentions] that you would reinthrone Him and restore Him to His just Rights, have not ye offended? For, doth not he, that provoketh him to anger (only) sin against his own soul? You, who (through ambition) have trod upon the Crown, and trampled upon the Sceptre, and would not be subject to superiority: You, who (through covetousness) have sequestered, and plundered men's Estates, and (to fill your unsatiable desires) have been prodigal in shedding your brethren's blood: Let me ask (I pray) have not you offended? nay, do not you still offend? Let me ask you of the Parliament & Assembly; Have not you offended God, your King, the Church, the Commonwealth, this whole Nation, & your own Consciences? shall I say in doing no good, or rather, in doing hurt? shall I doubt, ye have been the Chief Instruments, to bring upon us, and yourselves (through meum and tuum) all the Interjections of woe and lamentation?  
Have not Counsels erred and offended, even in matters of faith? Was it not ordained by a Council, that if any man did confess that Jesus was the Christ, he should be excommunicate? Was there not a Council gathered to suppress Christ and his Doctrine? Did not a Council consult how they might take Jesus by subtlety and kill him? Did not a Council seek for false Witness to put him to Death? Was not Jesus bound, led away, and delivered to Pilate by a Council? A Council judged our Saviour to be both a Deceiver and a Blasphemer. A Council corrupted the Soldiers, and willed them to tell a lie. Peter and John were withstood by a Council, and not suffered to preach. And a Council caused the Apostles to be beaten. Arrianisme was confirmed by the Council of Ariminum, as Saint Jerome affirmeth. The Council of Trent made the Traditions and works of frail sinful Men equivalent to the sacred Scriptures. The second Council of Nice established the adoration of Images. The Council of Lateran clipped the wings of the prerogative of Princes to advance the Pope and Clergy above them. I might mention many more, besides the Counsels that have been of our own Nation in our own Kingdom from time to time: let it suffice, that the consideration of these things ought to make us believe and embrace nothing ordained by Men, unless the same be consonant and agreeable to the word of God. I am sure Saint Hilary (well weighing the premises) in his Epistle to Constantine calls the Synod of Mediolane, The Malignant Synagogue: And Gregory Nazianzen (in his 42 Ep. to Procopius) openly pronounced, that, He never saw any good end of a Council. They are (ordinarily) like Jeremiah's figs, If good, very good; if bad, very bad. Let us therefore, in the towering thoughts of our own purity and infallibility, look down upon the black feet of our frailty and infirmity: For, In many things we offend all.  
But, doth Saint James acknowledge this? Vbi cenfessle nostra? where is our confession? We decline sin through all the cases, (saith one witily:) In the Nominative, by Pride; in the Genetive, by Luxury; in the Dative, by Simony; in the Accusative, by Detraction; in the Vocative, by Adulation; in the Ablative, by Extortion: And shall we not acknowledge them, in any case? God gave shame for sin, and boldness for confession; and, when sin is committed, shall shame be absent? and, when it should be confessed, shall shame be present? Shall we be like unto the Elephant, who will not drink of clear water in the limpid fountain, lest he should see his deformity? or, like old Gentlewomen grown out of date, who will not trouble themselves to behold their faces in a glass, because (they know) they shall see nothing better than hollow eyes, pale cheeks, and a wrimkled countenance? Do we all offend in many things, and shall we hid ourselves from the light, and say we offend not in any thing? Let God be True, and every Man a Liar, as it is written. Let us not hid our sins, either by excusing them, with Aaron, Exod. 32.24. or by colouring them with fair pretences and distinctions, as the Jews. Jer. 22.14. or as Saul, 1 Sam. 15.20, 21. Or by translating them from ourselves, and laying the blame upon others, as Adam, Gen. the 3. Or by defending them, or by extenuating them, or lastly, by denying them, as the Harlot, Prov. 20.30. Let us not say, as those in Saint Bernard's days, Non feci; si feci, non malè feci; si malè feci, non multum malè; si multum malè, non malâ intention; si malâ intention, tamen alienâ persuasione. I did it not; if I did it, I did it not ill in doing it; If I did ill in doing it, not very ill; If very ill, not with an ill intent; If with an ill intent, it was by another's persuasion. But let us, with David, ingenuously acknowledge our transgressions, and let our sins be ever before us: For, there is no remission without confession, but upon our confession God will forgive. Deus tegat vulnera, noli tu (saith Saint Austin, in Psal. 31.) Si tu tegere volueris, embescens medicus non curabit, Let God hid thy wounds, do not thou; if thou wilt needs hid them, the Chirurgeon, as one ashamed at thy folly, will not cure thee. God will not pour in the balm of his mercy till we let out our corruption by confession. God, with Elisha, demands vessels empty with confession before he will come in. If we set our sins in order before our faces, God will cast them behind his back; but, if we cast them behind our backs, God will set them before his face. If we remember them, God will forget them: If we forget them, God will remember them. Solvit criminum nexus, verecunda confessio peccatorum, saith Saint Ambrose, lib. 2. de penit. the knot of our sins is loosed by an humble confession of them. Ipsa agnitio culpae est impetratio veniae, saith Saint Bern. cap. 11. Med. the acknowledgement of the fault, doth impetrate pardon. If we confess our sins (saith Saint John, 1 Joh. 1.9.) God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. It was a very easy physic which the Man of God prescribed unto Naaman, (2 Kings 9.10.) viz: to go and wash seven times in the River Jordan, and to be cleansed from his leprosy: And surely (my Beloved) we may stand and wonder at this, if our leprosy were not as ill; nay, worse, by how much the soul is better than the body: yet, we have the same physic prescribed, only confess, and be clean. Yea, (saith David, Psal. 32.5.) I said I will confess my sin, and thou forgavest the punishment of my sin. Note, that this speech of the Prophet implies two things: First, the difficulty of the act of confession; it must not be done hand over head, but upon due deliberation, and serious consideration. [I said I will.] Secondly, God's readiness to forgive: I did but say, that I would confess, and thou forgavest: Nondum pronunciat, sed solùm promittit, & Deus dimittit, etc. saith Cassiodore upon the place. As yet he utters not his confession, but only promiseth to do it, and God accepts. As yet the word is not in his mouth that man may hear his confession, but God heareth and receiveth him into favour. Oh therefore (dear Brethren) let us ascend up into the Tribunal of our mind, even against ourselves, and place ourselves guilty before ourselves, that God may place us before him. For, In many things we offend all.  
But, is our condition thus transgressive, and therefore deplorable? Vbi tùm Patientia nostra? Where is then our Patience? When Samuel told Eli from the mouth of God, that the wickedness of his house should not be purged with sacrifice, or burnt-offering, for ever; he answered both meekly and patiently, It is the Lord, let him do what seemeth to him good, 1 Sam. 3.18. When David's Son, even rebellious Absalon, conspired to take his Father's Crown from his head, and his head from his shoulders; David fled from Jerusalem with this pathetical and patiented resolution, (2 Sam. 15.25, 26.) If I shall find favour in the eyes of the Lord, he will bring me again, and show me both it, and the Tabernacle thereof: But, if he say thus, I have no delight in thee: Behold, here am I, let him do to me as seemeth good in his eyes. When Shimei the Son of Gera came out, and cursed, saying, Come forth, come forth, thou man of blood, and man of Belial: The Lord hath brought upon thee all the blood of the house of Saul, etc. 2 Sam. 16.7, 8. What said David to Abishai, who would have cut off this Miscreants head, ver. 11. Behold, my Son, which came of mine own bowels, seeketh my life: then how much more may this Son of Jemini? Suffer him to curse, for the Lord hath bidden him: It may be the Lord will look on my tears, and do me good for his cursing this day. And marvel not to hear him thus speaking, when you throughly weigh that ingenuous acknowledgement of his (in Psalm the 119.75.) saying, I know thy judgements are right, and thou hast afflicted me justly. Job upon the consideration of this, in the depth of his misery, would not mount up so high as to plead with his Maker, and contend with his punishments Inflictour; but laid his hand upon his mouth, and would not open it, unless to say, Though thou killest me, yet will I trust in thee: And, I abhor myself, and repent in dust and ashes. Our stripes are not according to our sins; for, if God should beat us with as many rods, as we have grieved him with sins, he should add yet ten times more to our greatest afflictions: We go astray like sheep; shall we bark or bleat, when God sends forth his dog (affliction) to bring us home again? Will the dutiful Child be outrageous against his loving Father for a slight correction, when as (for his gross offences) he deserves an heavy punishment? Will the skilful Mariner be offended at a boisterous wind, which (notwithstanding) to him is a favourable gale to bring him to his wished Port? God (yea, our gracious God) dealeth with his Children, as Joseph with his Brother Benjamin; Joseph put his Cup into Benjamin's sack, that he might return again to him: so God causeth his Benjamins (his Children) to drink of the cup of tribulation, that (when they have offended by riding full speed after their own vain imaginations) they may make a gentle retreat (through patience) into the communicative lines of Gods free acceptance. We are empty of goodness; no marvel then, if God dealeth with us, as the Gardener with the Buckets of his Well, who brings them down, that he may fill them: God casts us down by affliction, that he may raise us up full of the grace of patience. In the time of prosperity, the regenerate do hold forth the white Rose of innocency; but in the time of adversity, the red Rose of submissive meekness. Are we (therefore) in any adversity, distress, or calamity, either in respect of health, wealth, friends, freedom, good-name, nay, life itself? Let us (I beseech you) say with the holy Church (Mic. 7.9.) I will bear the indignation of the Lord, because I have sinned against him. Nay, seeing affliction brings us home to God, let us come home unto, yea, into ourselves, and possess our fowls with patience, which (as Tertullian speaks) is, animarum anima, the soul of souls; for, as we possess our bodies by our souls, so we possess our souls by patience: Yea (Beloved) as we all offend in many things, set us all be obedient in this one thing, viz: To run with patience the race that is set before us, looking towards Jesus, the Author and Finisher of our faith: For, In many things we offend all.  
But, is this the height of our terrene perfection, and the summity of our earthly glory, to have our coat of Or, and our conversation Sable; to be graced with the Title of Saints, and to be disgraced with the Tract of Malefactors; to be all endowed with integrity, and yet all to be brimful of infirmity? Oh then! Qualis imitatio nostra? How should our imitation be qualified? Greg: Naz: in his panegyrical Oration in the behalf of Saint Basit, saith, that his Parishioners so dearly and truly affected, and so wonderfully admired him for his virtues, as every one's care and vigilancy was unanimously to imitate whatsoever was in him. And Diodorus Siculus (lib. 5.) declares that the Ethiopians would imitate their Princes, even in their natural defects and mutilations: Would God my fellow-subjects of England, that cry up Christianity so highly (indeed none can do more) would imitate the virtues, or rather, excellent graces of their unparallelled gracious Sovereign: Yet know, that Humanum est errare; and, In many things we offend all. Let us not therefore draw the infirmities and deformities of others in lively colours, and portray their comely feature in dead: Let not others evil actions become a copy for us to write after; but (as Saint Austin doth counsel us, saying) Si quid boni, à nobis est imitandum; si quid mali, à nobis est fugiendum: If we see any good in other men, let us imitate them in that; if any evil, let us shun and avoid them in that. Agreeable hereunto is that counsel of Saint Paul, 1 Cor. 11.1. Be ye Followers of me (saith he) as I am of Christ; i. e. So fare forth as I follow Christ, so fare forth do ye follow me, and no further; for I have my frailties and imperfections; and the best of us, that are Ministers, are but men, and subject to the like passions with you. If a man should find a piece of gold covered over with dirt, will he possess himself of the dirt, and throw away the gold? A Scholar that hath a copy set him, which is well penned, but somewhat defaced with certain blots; in imitating the copy, will he imitate the blots? As (therefore) the Pilot looks to the Northern Star to bring him to his wished Part: so let our eyes be set upon the good actions of our brethren (for our imitation) to bring us to the Haven of eternal happiness: For, In many things we offend all.  
Again, Are all in this sad predicamental relation? Vbi Timor, & Tremor? Where is our Fear, and Dread? It is proper to God (saith Aristotle) to do what he will; to man, to do what he can: But now the World is turned copsy-turvy; God doth what he can, and man what he will: Every man will be a law of liberty unto himself; and that which should be unto him for his wealth he makes an occasion of falling; yea, of violent rushing into sin, as the Horse into the battle.  
Most men will swear; nay, shall their oaths drop out of their mouths, like Joab's sword out of his sheath? Rather, they will send them forth like a flock of birds, hundreds together, because Joseph swore by the life of Pharaoh. They will wallow in the stinking puddle of drunkenness, and sensuality, because Noah was overtaken with his own Wine. They will rob, and plunder, and level the estates of their brethren, because the Israelites (though by an especial warrant from God, for their good service) robbed the Ethnic Egyptians. They will account uncleanness to be but a venial sin, because David committed adultery. They say not, we do, but, we will offend: like unto Cesar's jacta est alea, fall bacl, fall edge, we will persist in our sins: Or, like Catiline, who when he had fired the City of Rome with his conspiracies, had no more grace then to say, Incendium meum ruinâ extinguam, I will quench the fire I have kindled with a final ruin; I will add worse to evil, thirst to drunkenness, and leave the success of my wicked and ungracious actions to the extremest adventures. Is not this a witting, wilful, and presumptuous offending? Surely this not a stumbling, and a falling into sin; for, Praeventio dici non potest (saith Saint Jerome) cùm quid praemeditatò fit: That man cannot be said to be prevented, who doth any thing upon serious premeditation. And shall we sin, that grace may abound? God forbidden. If we go into sin, as Sisera into Jacl's Tent, it will smite us to the earth. If we allow ourselves any one sin, as taking encouragement from the infirmities of the Saints, God will blot us out of the Book of life. If we suffer our sins to come one on the neck of another, like the Messengers of Job, our punishments must needs follow, like the plagues of Egypt. If we think to please God, in pleasing our perverse nature, the anger of the Lord will smoke in fury against us therefore. Let (therefore) the fall of the Saints be our rising, their sins our motives to amendment of life, and their transgressions make us more watchful over our ways, more suspicious of our weakness, and more forward to flee to God for his assistance in the way to Heaven. If this be done to the green tree, what to the dry? If to the best, what to the bad? If God suffers his dear Children to fall into sin, let us look narrowly to ourselves, and walk cautelously and circumspectly in all our ways, and (as much as lieth in us) eat all occasions of evil; yea, let us work out our salvation with fear and trembling; and pray to our gracious God, with the heart and words of David, Psal. 19 Keep thy Servant from presumptuous sins, lest they get the dominion over men so shall I be undefiled and innocent from the great offence: For, In many things we offend all.  
Moreover, are we all found guilty before God's Tribunal of justice? Vbi fiducia nostra? where is our faith and confidence? Why do not we fly to his seat of mercy? when we do approach that, with true faith and repentance, we shall assuredly obtain the free pardon and forgiveness of all our sins. Our tears of contrition, by the mercies of God through the precious blood and merits of Jesus Christ, shall wash us throughly from our sins. The blood of Christ will make our scarlet, crimson sins, as white as snow and wool. Though a man (in persecution) deny Christ, and renounce his Religion; yet he may be restored and repent, as Peter, Luke 22.32. Although a man be a great Idolater, Sorcerer, or given to Witchcraft, yet God may receive him into mercy, as he did Manasses, 2 Chron. 33. Some among the Corinthians were Fornicators, Adulterers, Wantoness, and Buggers, Thiefs, Covetous, Drunkards, Railers, and Extortioners; yet, were they washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6.9, 11. None are exempted from pardon, but such as totally and finally deny Christ, Matth. 10.37. or, such as are guilty of a universal, total and final Apostasy and Impenitency, Heb. 6.4, 5, 6. Or, (lastly) such as wilfully and maliciously renounce the known truth. Let us with comfort assure ourselves, there is hope in store for great and heinous Offenders; (contrary to the gross opinion of the Novatians and others, who teach that sins committed after a mass conversion are unpardonable) for, though we offend in many things, we remain God's Children still: for, In many things we offend all.  
Saint Jerome propoundeth a fit question out of those words of Solomon (Prov. 24.16.) A just man falleth seven times and riseth up again, and he answers it as comfortable, viz: Si justus, quomodo cadit? si cadit, quomodo justus? Nunquam amittit nomen justititiae, qui resurgit per poenitentiam; If he be a righteous man, how comes it to pass that he falleth? If he falleth, how can he be a righteous man? He never loseth (saith he) the name of a righteous man, that riseth again by repentance. Who will say that that man's hands are dirty, who, (but even now) washed them clean? Wherefore, let us not despair of mercy and forgiveness, and say with Cain, My sin is greater than can be pardoned: If we do, we deserve Saint Austine's objurgation, Mentiris Cain, mentiris in gutture, thou liest Cain, thou liest in thy throat, God's mercies are more than thy sins, and the Lords compassion greater than thy transgression. It was a greater sin in Judas (saith he) to hang himself, than to betray his Lord and Master. God hath but drops of justice; but floods of mercy, one day for judgement, but a whole year for pardon. Christ Jesus hath fully satisfied the justice of God, Coloss. 2.14. he hath canceled the bond of our debts, and, washed us in his precious blood, Revel. 1.5. He was punished that we might be pardoned, he was condemned that we might be justified: The Lords ever-flowing and overflowing fountain, is still set open for sin and for uncleanness, Zach. 13.1. Where the Spirit and the Spouse say, Come, and let him that is a thirst, come, and let whosoever will, come, and take of the water of life freely, Revel. 22.17. Come unto me (saith our Saviour) all ye that are weary and heavy laden and I will ease you. Behold, he sweetly invites us, [Come:] he plainly directs us [to me:] he strongly incites us, [all ye that are weary and heavy laden:] and he freely promiseth, [and I will ease you.] O quantum amoris! Oh what, and how much love! It is mandatum amoris, (saith Saint Bernard) a commadement sugared with love; Dulcis Domini, dulce mandatum, a sweet commandment, proceeding from a sweet Lord and Master. Let us therefore fly to this rock of defence, and fountain of consolation, in our most bitter agonies; yea, when the sorrows of hell and death are coming upon us. It is said of the Woman in the Gospel, who was troubled with a bloody Issue, that she came behind Christ and touched the hem of his garment. Why (saith a Father) did she not come before him, or, on one side of him; but behind him? Because (saith he) she would have Christ between God and her: So, let us get Christ between God and us, by a true and lively faith, and then we shall be sure to find him unto us a merciful Mediator, Intercessor, and gracious Redeemer. And let us say confidently and comfortably with Saint Auselme, Etsi Domine, ego commisi unde me damnare potes, tu tamen non amisisti unde me salvare potes: O blessed Lord, though I have committed those transgressions, for which thou mayst justly damn me: Yet I know thou hast not lost those compassions by which thou mayst save me. Thou hast mercy for us all, who do not sin through malicious wickedness. And thy mercies are not a few, but many, because, In many things we offend all. Have mercy (therefore) upon us (O Lord) after thy great goodness, according to the multitude of thy mercies, do away our offences, etc.  
Lastly, (to sum up all in few words, lest I myself should offend too, in pressing too much upon your patience) are we thus abased, through our own inherent corruption, and daily transgressing, and shall not we therefore now be throughly abashed? Qualis est regulatio nostra? What manner of Christian submission do we carry towards the set rule of God, and that lawful Authority, set up and confirmed by him? What is our carriage and deportment towards our Maker, and towards Man; towards our heavenly Father, and our earthly Brethren? May not I ask, Vbi est humilitas, & charitas nostra? Where is our Humility, and Charity? First, where is our Humility? Do we yield unto our Inferiors? Do we give place to our Equals? or rather, Do we not insult over our Betters; our Betters, both in the phrase of the World, and in the language of Ganaan; our Betters, in riches and honours, and in grace and goodness? Is not that in our daily practice (touching the Magistracy and Ministry) for which Korah and his company perished, though they did but utter, and that but once too, against Mose: and Aaron, saying, Ye take too much upon you? Num. 16.3. Are not many of us like unto Pompey and Caesar; for, Pompey could abide no Equal, and Caesar could suffer no Superior? Alas! How vainly are we puffed up with a strong conceit of our own [crooked] uprightness, and [sinful] holiness! How do we vaunt and boast of the good we do, of the goods we have and of the victories we obtain! Yet, if we would try ourselves by the touchstone of God's holy word, we should find ourselves unprofitable Servants, and be enforced to acknowledge, that, In many things we offend all.  
Dionysius thought his God had blest him for robbing Aesculapius his Tent; because he had a favourable and prosperous gale: So, many do wax proud of their own [nocent] innocency; because they are still prosperous and successful in all their wicked and unjust designs: As if the success should infallibly prove the justness of the cause, and the justice of the act. Surely, if so, the Turk may proudly maintain his Mahometan Religion to be the true, and his bloody and abominable conversation to be unblamable: For, (through the Christians divisions) with his bow and shield he hath conquered the greatest part of Christendom. The Laodiceans were proud of their condition; They said, they were rich, and increased in goods, and had need of nothing, Revel. 3.17. yet, were they wretched, and miserable, and poor, and blind, and naked. The proud Pharisee would cast up the number of his good deeds, with, I thank thee that I am not as other men, or as this Publican. But, (for all that) he was so faulty, and the more for that; that he was condemned, and the faulty Publican through his humility was justified. It is (doubtless) fare better to be humbly sinful, then proudly holy; for, to be poor in spirit, is to be rich in soul. I beseech you therefore (my dear Brethren) Be not many Masters, knowing, that we shall receive the greater condemnation, Jam. 3.1. for, (consider) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In many things we offend all.  
It is as lawful to be Masters, as to be Fathers; but, we must not be ambitious, vainglorious, intruding, usurping Masters, such as do go before they are sent; such as, without a lawful call, rule, or warrant, do take upon them (like proud temerarious Phaeton) to guide the Chariot of the Commonwealth, and Church. Saint Austin, the Ordinary Gloss, Bede, Luther, etc. do understand by these Masters, such as do take upon them to teach others, when as they themselves are so ignorant, as that they need to be taught. Saint James wrote this Epistle to his Countrymen that were converted and dispersed, who though they were in some measure Proficients in Christ's School; yet, would be dehort them from too much forwardness in undertaking the instructing of others: And that because this their ambition would bring upon them the greater condemnation; and he doth illustrate, how, for, saith he, In many things we offend all.  
All of us deserve condemnation, or judgement, for our many offences: but, they who sin in this high nature, do deserve and shall assuredly receive the greater judgement, or condemnation.  
Let not then the Shrub think itself as good as the Cedar: Let not the feet stand in the place of the head: Let every one be content with that calling or condition of life which God hath bestowed on him: Let him not be a Bishop in another man's Diocese; but let every man move in his own Orb. If thou be'st a Mechanic, or Tradesman, do not take upon thee to be a Divine: If thou findest thyself furnished with spiritual gifts, use them to the edification of thy family: Insult not, intrude not, usurp not over, nor into the Ministry: Be not many Masters; nay, be not any Masters, in this sense: But let us be clothed with humility, and in lowliness of mind, think another man's gifts better than our own: Let us not be highminded, but fear; and walk humbly with our God, and he will exalt us; he will give us his grace here, and glory hereafter. But if we will be ambitious, and go beyond the bounds and limits that God hath set us, we shall have Lucifer's doom, and receive the greater condemnation: For, In many things we offend all.  
Again, Vbi Charitas nostra? Where is our Charity? What is become of those noble pair of Lovers David & Jonathan, who had but one heart? Pylades and Orestes, who had but one life (the one being dead, the other died also?) Ruth and Naomi, who could not be parted? Basil and Nazianzen, of whom it is said, Anima una erat inclusa in duobus corporibus, One soul was included in two bodies? They are dead, and (in truth) so is our love. In the Primitive times there was so much love amongst the Christians, that it was, ad stuporem Gentilium, to the astonishment of the Heathen; insomuch that they would point with the finger, with an Ecce ●t invicem se diligunt! See, fee, oh how entirely do the Christians love one another! But, in these days there is so little love amongst us, that it is, ad pudorem Christianorum, to the shame of Christians; for (as learned Zanchy speaks) Ecce ut invicem se oderunt; Behold, how they hate one another, revile, persecute, and murder one another.  
May not I truly complain (with Saint chrysostom) and say; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
O the cruelty! O the savageness! O the inhumanity of us Christians! We show ourselves to be borne in Thebes, and not in Athens, and to be of the true Cadmean brood, because we take so much delight in killing and destroying one another. That Poet both wittily and truly divided the World into four ages, viz: the golden, the silver, the leaden, and the iron age: And surely, if ever any people lived in this last age, we of England (especially) do at this time; for, if we look for mercy, behold cruelty; if for justice, behold oppression; if for righteousness, behold a cry; if for love and charity, behold envy, hatred, and malice, and all uncharitableness; from which, yea, from all which (it shall be my daily Litany to say) Good Lord deliver us.  
Shall not we that are Christians, consider one another, to provoke unto Love? Shall not we lay to heart our own erring condition, that we may the more commiserate those that do sin against us? Be not many Masters (saith Saint James) i.e. (as Piscator and Pareus, etc.) do not over-strictly mark, and then severely censure, and rashly condemn the words and actions of your brethren, and afterwards them for those; backbite not, detract not, defame not, slander not, nor insult over them for their transgressions; for, In many things we offend all. Let him that standeth, take heed lest he fall; and let him remember, That there shall be judgement merciless, to him that will show no mercy: And, Nihil ad misericordiam sic inclinat (saith Saint Austin) quantum proprii periculi consideratio: Nothing doth make a man so inclinable to mercy and compassion, as the consideration of the danger himself is in continually, and what he hath already justly deserved at God's hand. The sight of the eye (saith Aristotle) hath no colour, that so it may discern all colours: So if we were not guilty of sin ourselves, it might be more tolerable for us to pry into the lives and conversations of others, and to show them no pity, who will make themselves so filthy: But far be it from us to throw stones at others, when as we deserve to be stoned ourselves: Let us not be so nasty, as to lay our filthy unclean hands on the freckled faces of our brethren. Brethren, saith Saint Paul, Gal. 6.1. if a man be fallen by occasion, into any fault, ye which are spiritual, restore such a one with the spirit of meekness, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do unto him, as a Chirurgeon unto his Patient, who hath a leg or an arm dislocated, use him tenderly and gently) considering thyself, lest thou also be tempted. Such a construction Saint Bernard made of the fall of his Brother; for he wept bitterly, using these words, Ille hodie, & ego cras; he hath fallen this day, and I not unlikely to fall to morrow: So when we see others fall into sin, let us exhort and admonish, reprove gently, direct wisely, and comfort without flattery: However, let us mourn, and pray for them. Whosoever walketh according to these rules, peace shall be upon him, and mercy, and upon the Israel of God: For, In many things we offend all.  
Glory be to God on high, and on earth peace, good will towards men. Amen, Amen.   

ERRATA.  
PAg. 4. lin. 24. for sight, read site. Pag. 6. lin. 6. for Sentius, r. Sextius. Pag. 6. lin. 18. for c. 7. r. etc. If thou findest any more literal faults, I pray thee pass by, or amend them.  
FINIS.