AS the faithfull Physitian of the body, Chemnisius Har­mon. cuang. lib. 2. pag. 160. in 4 [...] hauing cured his Patient, if at any time after he can meete with him, will ad­monish him to take heede of such dy­et as may hurt him, for feare of a Re­lapse, (which commonly proues worse then the former disease:) So Christ Ie­sus, that good Physitian of the soule, meeting in the Temple, the man which he had healed of a long and loathsome disease, doth admonish him to be more carefull in time to come then formerly he had beene, for feare Lest a worsething, &c.

And as Christ then met with That man in his person: so doth he now meete with vs in his Word; Therein shewing vs, 1. Our miserie. 2. His mercie. Our miserie, in that we are sicke in body, sicke in soule, and sinfull in both. His mercis, Ne quod per gratiam accepi­mus peccando a [...]mu [...]e. in that being thus sicke, thus sinfull, he doth notwithstanding vouchsafe to heale vs, and healing vs doth admonish vs also to take heed That wee sinne no more, lest, &c.

Sensus verbo­vior.The words for plainnesse sake may be thus explained: Thou art whole, that is. Though through sinne thou wast sicke, by reason of wickednesse thou wast weake, Thou art whole. by meanes of thine iniquities thou couldst not looke vp, much lesse leape into the poole of Bethesda and now thou art MADE whole, Made whole. not of thine owne merit, nor by the strength of thine owne power, Therefore

Sin no more. Sinne no more, that is, Draw no more so oft of it, Drinke no more so deepe of it. Rush no more so violently into it, Walke no more so inor­dinately in it. Wallow not any more so filthily in it, Let Sathan no more triumph ouer thee by opp [...]ting and enthralling thy soule, Let sinne no more lead thee without orposition and manly resistance, Let it not a­ny more raigne in thee, Obey not the lusts of it, Giue not thy members any more as weapons to sight for it, but oppose it, resist it, and manfully fight against it.

Lest a worse thing come vn­to thee. Lest a worse thing come vnto thee, that is, Some thing worse then that. First, a worse dammage to thy bodie, or which is worse then it, perhaps damnation to thy soule. Lest continuing obstinate thou bee of the number of them that are numbred to the sword, that be bowed downe to the slaughter, that cry, and be not answered, that speake and be not leard, for if thou art; My father wil [...] whet h [...] glittering sword, and sharpen his poysoned arrowes, with the one whereof he will eate thy flesh, and with the other drinke vp thy blood, take hold of iudge­ment and executing vengeance, yea, and wounding thy hairy scalpe, if thou goe on in thy wickednesse. Therefore Breake vp thy fallow ground, Sow no more among thorres, be circumcised vnto the Lord, and be no more stiffe-necked. Yea, sinne thus no more, lest. &c.

The words now in a more orderly handling, Diuisio. doe without rushing fall asunder into two parts, 1 to wit.

• 1. An admonition or iniunction.
• 2. The Reasons therof. 2 The iniunction is, Sin no more.

The Reasons are drawne. 1 1. A priore, á Fronte, or, á consideratione collacati beneficy, from a benefit receiued. Thou art made whole The other reason is drawne; 2 A Posteriore, á Ter­go, or, Terribili comminatione From an heauy threat of Gods vengeance, which is, Lest a worse, &c.

But here me thinkes I misse a word, not yet spoken off in my diuision, which because it stands as a Porter at the gate, or as an Vsher to prepare for my ensuing discourse; I cannot let it passe vnsaluted: Behold. the word is, [...], Ecce, Behold. A word me [Page 3]thinkes resembling that Chaine which Poets faine to be tyed to the tongue of Mercury, and fastened to the eares of the people, which Drew his Auditors.

It is a Preparatiue word, a Peaceable word, a word of Demon­stration, Zachar. 3.8. a word of Admiration, Isay 7.14. a word of Attention, Psal. 133.1. a word of Precation, Iohn 1.38. a word of Exultation & Expectation, Iohn 1.29. a word vsed in matters of Wonder, either of wonderfull Gladnesse, Luke 2.10. or wonder­full Sadnesse Luke 1.20.. It hath euer beene the Porter opening to, or the Ʋsher preparing for, matter of great moment and importance; as may be seene in these places. Psal. 77.5. Psal. 33.1. Psal. 134.1. Luke 19.8. Iohn 1.29. Rom. 11.22.

And I find it to haue a double office; the first Outward, the second Inward.

• 1. Outwardly to prepare the eares, which be the first gates, by which Christ enters in to come at the heart.
• 2. Inwardly to prepare.
  • 1. The Vnderstanding.
  • 2. The Will.

The Vnderstanding to know, the Will, to acknowledge and sub­mit it selfe vnto that which is worthy to be beheld. And such a Be­hold is this; for Behold, a man was sicke 38. yeares. Vers. 5. Yea, Verse 5. Be­hold him so sicke as that he was not able at the stirring of the Poole, to steppe in as soone as others. ver. 7. Yet Behold, 7 this man at one word of Christs; He arose, tooke vp his bed and walked, Verse 8. 8 yea, and as my Text saith, he was made whole. 14 A worke worth the wondering at, a worke well deseruing to be vshered with an Ecce, for who would but diligently marke, who could but both aspectiuely and inspectiuely Behold such a thing as this? yea, looke on it not a squint or glauncingly, but with both eyes, to view it; yea, to view it with the eyes of the body, and to note it with the eyes of the minde; All which is all one with the word Consider 1 Sam. 12.24 Psal. 50 22. to which the Holy Christ powerfully addeth another word, which is See, Behold and See I Lam. 1 12., as if hee had said, Intenta animi cogitatione, saith S ^t. August Auga [...] Spiri­t [...] & Litera. cap. 38.. Looke well vpon it, con­sider it with an inward, eager, earnest, & serious consideration Which word, what can it in this place more naturally affoord, then this? That Gods workes, whether of Mercyor Iudgement, Doct. whether on our selues or others, ought not to be Sleighted but to be Marked, to be Noted, yea, duely and diligently to be considered off. Which point, because it ariseth but from one word, we wil end it with two or three at the vtmost, and then come to the other words of my Text.

We see it daily betweene man and man, that the not min­ding of a good turne, the slacknesse in acknowledging thereof, and the not endeuouring to requite it, makes the giuer cold in continuance of his former fauours: how much more shall God doe likewise? If he daily powre out his benefits vpon vs, if he continually healeth our sickenesse, yea, and mercifully for­giueth our sinnes, and yet we will not Behold consider and attend it, what hope is there of continuance of them? surely little or none: For God cannot endure that his blessings be swallowed in the graue and gulfe of forgetfulnesse, but the more we haue from him, the more he craues from vs, Vnto which if his benefits bind vs not, if his mercies allure vs not, if the cords of his loue draw vs not, hee will cease beholding vs, hee will no more con­sider our miseries, nor attend our cryes.

Wee must therefore haue both our eares of attention, and hearts of retention, to heare, consider, ponder and meditate on his mercies; Filling our mouthes with his praise; sounding out his honour and glory all the day long, as well in Exultation for him, as he hath done in Exaltation of vs. So did Dauid euen prouoke all the people to heare what God had done for him; Come (saith he) and hearken all ye people that feare God, and I will tell you what hee hath done for my soule Psal. 66.5.16.. Againe, when the Shepheards had found the words of the Angell true, and seene the Babe laid in the cratch, they hid it not, they kept it not secret, but they published it Luke 2.17. saith the Text: and so must we doe likewise, and that both in respect of God, our selues, and others.

First, Reasons. 1 in respect of God, whose glory, praise and honour, is much set forth thereby. 2 Secondly, in regard of our selues, who thereby shall notably declare our faith. That we beleeue the works of God. I beleeued (saith Dauid) and therefore did I speake Psal. 116.10▪ Nam vbi cun (que) est vera fides, ibi lingua sonat confessionem propter gloriam Dei & salutem occlesiae Strigelius in Loc.; For, wheresoeuer true faith is, there the tongue cannot be but as a trumpet to sound out a sound confession, to the glory of God & saluation of his chosen. Thirdly, 3 we must doe it for our brethren and companions sakes. Peter being conuerted must strengthen his brethren Luke 22.32.: and we being partakers either of mercy or iudgement, of righteousnes or peace, must not slight it, but marke, Behold, obserue, and attend to [Page 5]it, as being a thing whereby God may be honoured, our selues comforted, and others edified.

Which being so, let this instruct Parents of Children, Vse. and Masters of Families to register and record Gods works of iudgement; and meruaslousnesse in mercy, either towards themselues or others: that so yee may be able out of your good treasure of the one and other, to comfort and incourage them in goodnesse, or to fright and feare them in committing euill. Fathers, 1 Paren [...]. Behold and attend you the loue that God had to Abraham and his Seede, to Ioshua and his House, to Hester and her Maides, because the one did command his Sonnes, Gen. 18.19. the other his Houshold, Iosh. 24.15. the third her Maides, H [...]ster 4.16. To serue the Lord, to heepe his lawes. To fast. And learne you by this to draw conclusions either of instructi­on, imitation, or consolation to your selue [...] and them. Againe, you Masters of Families, 2 Masters. Behold and attend you the iudgements of God on the wicked. His perfect hatred against Balthasar for drun­kennesse, Dan. 5.25. against Zimri and Cosby for Adultery, Num. 25, 8. against Ana­nias and Saphira for lying and dissembling Acts 5.5. and by such exam­ples terrifie your beastlie Drunkards, affright your filthy Adul­terers, dismay your accustomed Lyers, that so no such euils may happen to you and yours, as haue done to them and theirs; but being yet whole, Behold, haue a care, heed to it, that ye sinne no more, lest a worse thing come vnto you. And so I paste from this word of Admiration, to our Sauiours Iniunction which is, Sinne no more. Pars prima. Sinne no more.

What? sinne no more? Will Christ haue this man a Catheran, a Celestine, a Donatist, a Perfectist? Will he haue absolute obedi­ence to the whole law? Or, totall immunitie from all sinne? No, we leaue such opinions to blinde heathen, to Pithagoras, and Zeno, who held that no string or roote of vices at all, may be remaining in men through the exercise of vertue Jeromad [...]tr [...]. T [...]g [...]mad c [...]se [...]ponum. or wee referre them to seduced Heretickes, olde Nouatus and Pelagius. (or to new-found Petrus Brusius, a Frenchman, of the Prouince of Nar­bone and Henricus his Scholler,) who in Augutines time helo that iust men may possibly fulfill the Law; and that the workes of holy men are absolutely iust Aug. l. Hare [...]. Har. 38. et 88. [...] de bona se [...] lib 2. cap. 5.. And in Bernards time (saith a Reuerend Bishop,) maintained that it was not impossible for a iust man to be quite without sinne in this life. G [...] [...]. of Exceter [...]e­s [...]lanca. Tom. 1 pag. 125. Col. 1. in fol. No, wee doe not [Page 6]so vnderstand it, for wee are taught of God; that if wee say wee haue no sinne, wee deceiue our selues, and there is no truth in vs 1 Ioh. 1.8.. And therefore Christ in bidding this man to sinne no more; Non exigit ab omni peccato vt immunis, sed comparatio sit superio­ris vitae Caluin. in loc.: doth not require him to be free from all sinne, but he speakes in comparison of his former life, which Christ knew without doubt to be euill, and that in an high degree. So that this disswasion I take to be as much as if Christ had said in more words, thus. Thou hast formerly obeyed sinne, now withstand it; Thou wast wont to yeeld to it, now striue against it; Thou formerly madest a Pastime of it, now let it be a Burthen vnto thee; Thou wast wont to Delight in it, now Lament it; Thou formerly diddest let it raigne in thee, suffering it to play Rex, and to establish its soueraigntie; its Edicts, its Lawes, its published Proclamations exacted seruice from thee, but now raigne thou ouer it; quench it, subdue it, and so shalt thou be safe: Which being the meaning, I meane hence to inferre. Doct. 1 That though Sinne hath Residencie in vs, yet it should not Raigne ouer vs Tametsi pecca­tum in nobis Re­sidet, tamen ab­surdum est vt ad exer [...]end [...]m eius regnum vi­g [...]at. Calumus in Rom. 6.12. & Augan Text. tract. 41..

Such is the taint of Sinne, as that we haue it Hereditarie from our first Parents, being deriued vnto vs for Adams fact.

• 1. By iust imputation.
• 2. For want of originall iustice in our genera­tion.
• 3. Because of the deprauation and corrupt disposition of our natures.

Yea, we haue it Dwelling in vs, forcibly crossing the motions of the spirit, haleing and pulling vs vnto sinne; but if we Dwell not in it, if we let it not raigne in our mortall bodies, Rom. 6.12. Sponte exequendo quod Peccatum imperat Caluin. in loc., readily obeying whatsoe­uer sinne commandeth, wee neede not feare its Residencie. Per Baptismum enim tollitur, non vt Non sit, sed ne Imputetur Aug. de Nup­tijs. cap. 25.: For by Baptisme it is taken away, but how? not So taken away as that it is not in them after Baptisme, but So, as that it is not accounted vnto them as sinne, to whom all sinne is forgiuen. And there are good reasons why Sinne should not haue this dominion.

Reason 1 First, looke backe to our Baptisme, in which being Baptised into Christ, we haue put on Christ Gal. 3.27.. Proclaiming him to be our King, and vowing our selues to be his Subiects, and how can we then for feare or shame let sinne raigne in vs? The Spirit ha­uing Deified vs by Baptisme (saith Nazianzine Nazian. de bap. orat. 6.) that is, by Holi­nesse made vs Partakers of the Godly nature, saith Saint Peter 2 Pet. 1.4.; [Page 7]yea, being by It deliuered out of Prison, discharged from the debt we owed, It hauing deliuered vs also from Death, regenerated the Soule, gorgeously arrayed it, and made passage for the Kingdome of heauen, (saith Basil, Basil. [...]. ad P [...]p [...].) how shall we then suffer sinne to raigne?

Reason 2 Secondly, see Sinne, who, or what it is; Sinne is a Tyrant yea such a Tyrant as thrusteth himselfe by force and fraud into our best hold [...], so to shoulder our the right owners; which who will (if he know him) entertaine in his house, much lesse let raigne in his heart? Sinne indeed is a Tyrant, yea, a Consuming, Ex­acting, Insatiable, and Holding Tyrant. For being dead in it, we are holden (saith the Apostle) [...] Rom. 7.6. De [...]eneb [...]ntur., that is, forcibly holden, Holden in a miserable slauery and bondage, both of the power of the law, of the rigour of the law, and of the curse of the law. Sinne like a Tyrant ouerturneth all lawes and constitutions, it maketh its owne will its law, which when we haue entertained and obeyed, and suffered to raigne, what slauery is like ours? Surely none. No, not the Israelites oppression in Egypt, nor their vnmercifull entreatie in Babilon; not the bloudy persecution of An­tiochus, nor the Turkes Gallie slauerie; not the Popes fire, nor Pa­pists Gunpowder; not the Spaniards Inquisition, nor Amsterdam Brownists mercilessenes are not to be compared vnto it. I re­member a pretty question of the Orators, and it is this: Cicero Tarad. 5 An ille liber sit, cui mulier imperat▪ cui leges imponat? Whether he be a free man, whom a woman may command, and vnto whose lawes he must be obedient? And he answereth: Istum non solum seruum, sed nequissimum seruum; That such an one is not onely a Seruant, but a Slaue, yea, an vnhappy bondslaue; Etiamsian am­plissima familia natus sit, though he be both borne and bred and brought vp in neuer so ample, neuer so honourable a familie. I speake it not to approue the Orators speech, I condem [...]e it rather, but it will serue to inferre that the same may be s [...]ld of sinne. For if any personall vice doth but obtaine its rege [...]cie, what will it not make vs to doe? Poscit, et dandum est; Ʋocat, et veniendum; Eijcit, et abcundum; Minatur, et extimescendum: It craues, and we must giue; it cals, and wee must come: it casts vs out, and we must be gone; it threatens, and we [...] f [...]are. Nay, and if this were all it were well, but it is not; [...]f [...] by as ty­ranny, it makes the fruit of the wombe, which is a Blessing, to be [Page 8]a Curse, it makes God of a tender Father, to be a terrible Iudge; it makes Christ which is a corner-stone to support, to be a stone of offence to slumble at; yea, it makes the Gospell which is of it selfe glad tidings, to be vnto vs heauie newes, euen the sauour of Death vnto Death: oh therefore let it not raigne in vs, but rather let vs deale with Sinne as with a Tyrant, and that on this wise. 1. Take away its weapons. 2. Banish its friends. 3. Preuent its pollicies. 4. Ne­uer offer conditions of peace with it, for if we doe, it will quickly encroach and get the chayre of estate, and sit in our soules as King. Therefore let it not Raigne, &c.

Reason 3 Lastly, consider sins wages: when it hath made vs to take paines, what will be our pay? Surely in this life a galeing and wounded Conscience, which shall continually suggest vnto vs our sinnes committed, Gods law violated, his Maiestie offended, and pu­nishment deserued. This Worme shall gnaw, this Scourge shall whip vs in this life.

Yea, the Tormentor shall shake an hidden whippe in the soule of the Tormented. Nay, neither is this all, but Death shall also play its part, for That indeed is sins proper pay, as the Apostle witnesseth, Rom. 6.23. saying, The wages of sinne is death. Mors vt debitum soluitur peccanti; vti Militi stipendium suum ex pacto Aretius in Rom. 6.23. Death is the Sinners due, and shall be as surely paid him, as the Souldier hath his presse money, and the Seruant his couenant penny. Therefore let not sinne raigne, &c.

My application of which point shall be none other but this: Vse. namely, to instruct vs, Therefore to raigne ouer sinne.

Which if we will doe, we must as warlike-kings fight lusti­ly and with a good courage, fearing none but God, and yeel­ding to nothing but godlinesse, which hath the promise of this life and that which is to come: Both which if we will doe, wee must follow the counsell of the Apostle, who willeth vs, To take the whole armour of God, that wee may be able to withstand the assaults of the Deuill, Eph. 6.11. and to Resist in the euill day, and to stand fast v. 13.

Know this, oh thou Christian man whatsoeuer thou art, that liuing here thou liuest in a Millitary world 1 Cor. 7.31. and in a Church Millitant 1 Tim. 2.15..

Thou must therefore be a Souldier, 2 Tim. 2.3. and the course of thy life must be a fight 1 Tim. 1.18., thou must expect the opposition of ene­mies Luke 1.71., and annoyance with assaults 1 Pet. 2.11.: And therefore like a good Souldier thou must fight manfully, that thou maist raigne Regally.

But before thou entrest combat with thy foes, Put on thine armour, be euery way, & in euery thing wel instructed, as M ^r, Cal­uin expounds it. Quo signisicat debere omni ex parte instructor esse ne quod no­bis desit. But what Armour must thou put on? Not Iona­thans Bow; nor Sampsons Iaw bone: not Dauids Sling; nor Peters Sword: not Shamgars Goade, nor Saules Speare: For wee wrestle not against flesh and bloud &c. But against Principalities and powers, against worldly Gouernours, and Princes of the darkenesse of this world, against spirituall wickednesses, and things which are in high places Ephes. 6.13.. Eó ergo plus nobis est negoty & molestia Calum in Loc: And therefore so much the more businesse and trouble. If then thou wilt be a Conquerour, follow that Captaines counsell that bids thee put on [...], Vniuers;ain armaturam Dei: The Ar­mour of God. So called, because it was made of God. I am. 1.17. Prescribed by God. Psal. 119 98. Giuen of God. 1 Cor. 14. Agree­able to God. Heb. 13.21. Made in heauen. Prescribed in his Word. Giuen by his Spirit. Agreeable to his Will: Therefore the Armour of God. The peeces of which Armour are these.

• 1. The Girdle of Veritie.
• 2. The Breast-plate of Righteousnesse.
• 3. The Shoes of Peace.
• 4. The Shield of Faith.
• 5. The Helmet of Hope.
• 6 The Sword of the Spirit
  Ephes. 6.14.15.16.
  .

Yea, girt thee with the Girdle of Verity. Haue in thee, 1 The Girdle of Veritie.

• 1. Truth of Iudgement; Whereby, through illumination of the Spirit, and information of the word of God, 1 thou remaynest setled and established in that doctrine that it teacheth.
• 2. Truth of Heart, 2 whereby thou seekest to approue thy selfe before God, who (saith Dauid) Loues truth in the inward affections
  Psal. 51.6.
• 3. Haue in thee truth of speech, wherby thy mouth and thy minde, thy heart 3 and thy tongue, that are so closely tyed by natures bond, may not be vnknit, or vnloosed by the Deuil, which is a lyer, but rather Speake thou the Truth vnto thy neighbour.
• 4 Haue in thee, Truth of 4 action, whereby thou approuest thy selfe plaine, faithfull and ho­nest in all thy dealings and doings both with God and Man, this done,

Then couer thy selfe with the Breast-plate of Righteousnesse; whereby the vitall parts of thy soule, 2 The Breast­plate of Righ­teousnesse. to wit, A good conscience, sanctification, and a godly life, may be preserued and kept from being mortally wounded, or downe-right killed. Thus coue­red, slacke not to shooe thy feete with the preparation of the Gospell of Peace, 3 The Shooes of Peace. by which greaues and leg-harnesse, being preserued from the Bryars and Thornes, Stones and Stickes that are in thy way, that is, Afflictions and persecutions, tentations and trialls in thy profession and practise of Christianity▪ thou mayest march valiantly, fight lustily, and ouercome both quickely and comfortably. Thus Shod,

4 The Shield of Faith.Thou must haue a great car, yea, [...]. A care aboue all things els, that thou shield thee with the shield of Faith; wherby thou maiest keepe both thy Head and thy Heart, from the han­dy-gripe, blowes and stripes, foyles and pushes of thine own corrup­tions, which are within thee as also Quench the fiery darts of the Deuill: Which hauing maliciously poysoned, hee shootes at thee a farre off also, with which if thou art wounded, thou shalt be so inflamed, enraged, and in such a burning paine, as that if the shield of faith quench it not, coole it not, asswage it not, by belee­uing the promises of God, and applying the bloud of Christ to thy soule, it cannot be but that thou shouldest be vexed in thy Bones Psal. 6.2., sore vexed in thy Soule Verse 3., faint in thy mourning Verse 6., and be con­sumed with Griefe Iob 3.3. &. 6.2.; therefore specially shield thee with That, for it is the chiefe Balme, and most medicinable Oyle of thy soule, which being applyed to that facultie which is enflamed with Sathans poysoned dart, asswageth the heate, driueth out the poyson, dispelleth the inward anguish thereof, pacifieth and quieteth it, and so cureth the wounds thereof: Yea, and makes them so sound, as that thou shalt be able at last to say with Iob, Yea though hee slay me, yet will I put my trust in him Iob 13.15.. But being thus shielded.

5 The Helmet of hope.Thou must haue also the Helmet of Hope, or Saluation [...] Salutaris. Cal. in loc., with which thy head, nay heart and soule being couered, kept and fenced, thou shalt not feare thine aduersaries, but meete them in the Gappe, boldly confronting them, and manfully con­founding them.

Lastly thou must not be without thy Sword girt vnto thy Thigh, [Page 11]with which liuely, powerfull, sharpe, piercing, diuiding, 6 The Sword of the Spirit. discer­ning Heb. 4.14. weapon, thou shalt both defend thy selfe, and foyle thy foe; prouided alwayes, that thou hast Knowledge and Wisedome; Knowledge, to Vnderstand what is Gods good will and pleasure; and Wisedome, to Apply it. And now because without being armed with the Power of Gods might, thou art but like little Da­uid with Sanls Helmet of Brasse, Brigandine and Sword. 1 Sam. 17.38. therefore I would aduise thee to take to thee, Prayer and all manner of Supplication in the Spirit Ephes. 6.18., which will helpe thee well to weild and vse thy aforenamed Armour: Which be­ing thus put on, thou needest not feare either Sinnes Dominati­on or Damnation: For Sinne with it's Author the Deuill, is of that cowardly spirit, as that being Resisted it will flie Iam. 4.7.. By which Flight, thou shal haue Freedome, both from his and it's Tyran­nicall Regiment; no sinne shall haue dominion ouer thee, but thou shalt as Lord and King haue dominion ouer it; yea, thou shalt Sinne no more (as hereto fore thou hast sinned.)

Yet such is the subtilty of sinnes-Author the Deuill, that if we take not great heed, and continuall [...]re, it will by little and little steale into our hearts, and so inthronize it selfe into our soules, as that we shall not be able (without the fatherly and fauourable assistance of the Almighty to raigne ouer it. Where­fore I hold it wisedome for euery Christian, carefully to marke sinnes foot-steps, whereby it climbeth into our hearts and ma­keth it's Throne in our Soules, (for, Nemo Repenté fit Pessimus sed Paulatim descendit Bern. de gradi­bus Humilitat.: No man is on the sudden desperately euill, but descendeth by little and little;) yea, Canker-like it creepeth by degrees, which the Psalmograph maketh three in number, that is, Walking, Standing, Sitting Psal. 1.1., but the Ancients, foure, to wit,

• 1. Cogitatio.
• 2. Propofitum.
• 3. Actio.
• 4. Ob­duratio
  Iarob de valen. in Psa. 91.5, 6, 7
  :

Thought, Purpose, Performance, and Continuance. By Thoughts, sinne causeth vs to stumble; 1 By Purposes it maketh vs to Fall; By Performance it causeth vs to Lye Prostrate; 2 By Continuance it maketh vs Obdurate; Which is it's full pitch, 3 and tallest growth, yea, sinnes Noone tyde, 4 quia iam Poccator non ti­met suam famam: For now the sinner hath eaten shame, Ibid. and drunke after it; and therefore that Sinne might haue both it's Residencie and Regencie, he will not sticke to commit it.

• 1. Euery [Page 12]whit.
• 2. Euery where.
• 3. And euer;

or if you will.

• 1. All.
• 2. At all Places.
• 3. At all Times
  Stonham in Psal. 1.1. pag. 16. in 4 ^to.
  .

These are the rungs, by which Sinne gets it's throne in our inner man; In which when it is a while established, see how it proclaimeth it selfe King, and playes Rex.

• 1. By Ignorance, which Blindeth;
• 2. By Ʋnbe­liefe, which Displeaseth;
• 3. By Custome, which Hardneth;
• 4. By Security,
  1 Ignorance.
  which Presumeth.

By Ignorance the Gentiles were Strangers to the Life of God Ephes. 4.18., and the Romanes were deliue­red into a Reprobate minde Rom. 1.28.; yea, this the Apostle doth put first in that Catalogue of causes: They Regarded not to Know God, saith he, and why? Sponte nesciunt, vt Liberius peccent, saith A­quinas Aquin 2 2 quest. 76. art [...]. 4.: They were wilfully ignorant, that they might sinne the more freely; yea, and whence is it that our common people haue gotten such boldnesse in sinning? is it not for the most part by reason of the Ignorance that is in them? Surely yes: for who now so bold as Blind Bayard? who so sinfull as the Rude multitude? whose Cogitations being darkened, and hearts har­dened, being past feeling, and giuen ouer to Wantonnesse, doe worke all Vncleannesse with Greedinesse Eph. 4.18.19.. And therefore no maruell though Sinne Raigne in them.

But againe see how vnbeliefe drawes on to sins Regencie. 2 Vnbeliefe. If the Deuill can but blinde this Eye of Faith, but pricke this Foot, lame this Hand; then he knowes that he shall quickly make vs, Eye all sinne, Goe vnto all iniquitie, and Reach after all wicked­nesse: That indeed is it that draweth Gods wrath, hasteneth Gods iudgements, depriueth vs of Gods promises, and nulli­fieth his couenants. Faiths Necessuie Heb. 11.6. implies vnbeliefes Indig­nitie, makes it worthy of none other King then sinne, to whose Lawes they must yeeld, and to whose Lusts they must obey; for it is their King, and therefore it will Raigne.

But let vs see how Custome preuailes for sins Domination; 3 Custome. sure­ly much euery way. In familiaritatem grauissima adducit, saith Seneca Seneca de Tranquilitate vitae.; Custome makes heauie things light: It makes Cam­mels seeme Gnats; and Beames but Moates. The sinner accusto­med to sinne is then in his Element, when he is committing hai­nous and hiddeous crimes, grosse and grieuous iniquities. And it is a Rule in Philosophy; That no element is heauie so long as it is in its owne Sphere. Et Peccata quamuis Magna et Horrenda, cum [Page 13]in Consuetudine venerint, aut Parua aut nulla crediderunt, saith Saint Augustine Aug. Encheri­dion. cap. 17.: And Sinne though horrid, and horrible, when men are Accustomed vnto it, seeme but small, nay none at All; yea, Sinne that presse and sincke downe some to hell, men accustomed therewith, will goe away as nimblie with it, as euer Sampson did with the Gates, Posts and Barres of Azzah Iudges 16.3., without complaint of any heaft at all: and that makes it raigne.

Lastly, Securitie hath an hand to helpe sinne in its Regencie: 4 Securitie. This Ease-full sleepe in sinne (which the Greeke Poets call [...], Deaths brother, or if you wil, a dead sleepe,) this I say settles sinne in its throne, yea, and brings him that is possessed therewith To sit in his seate, as the Psalmist hath it Psal. 1.1., id est, securé et pertenaciter perseuerare in delictis, et omnem Pietatem et Religio­nem habere pro Ludibrio Mollerus in loc.: that is, securely and obstinately to perseuere and continue in omission of good duties, making a mocke of all piety and religion. This [...], spi­ritus soporis, Spirit of slumber, or as Piscator translateth it Rom. 11.8. Pisc. in Loc., Dead sleepe or senselesse stumber possessing vs, doth make vs to thinke, Who is the Lord? or what can he doe? yea, and to say also; Wee haue made a Couenant with Death, and an Agreement with Hell, Though a Scourge runne ouer, and passe through, yet it shall not come at vs Isay. 28.15.. Yea, and this indeed hath beene it, which hath brought vs in such subiection vnto sinnes Dominion. This hath made vs now, like the Romanes of old, euen to sinne, and to Fauour such as doe it Rom. 1.32.; both by Counselling and Countenancing, by Comman­ding and Commending, by Prouocation and Silence, by Fa­miliaritie and Defence. Oh this hath brought vs to Ripenesse of sinne, and then what can wee looke for but the hooke of Gods iudgements to cut vs downe and plucke vs off? There­fore let vs all stand in Awe Psal. 4. [...].: Suspect our owne corruptions, and be carefull in euery action to shun and auoyd the offence and displeasing of God, then though sinne hath Residencie in vs in Infirmitie, yet it shall not Raigne ouer vs with grosle Enormi­tie: Be wee therefore admonished by Christ, which here bids vs sinne no More.

I should now descend to the Reasons, but me thinkes I can­not let passe without obseruation that which is implied in [Page 14]this [...], Ne amplius, No more: and that is this, That he had sinned before, and so was sicke; yea, take the Text in its Totum with­out Diuision, and you shall see it wholly implied, yea, the Lear­ned haue concluded, That it was the Scope and Drift of Christs Conference with this man in the Temple, to shew him the first effici­ent cause of his sicknesse Hugh Card. Ludolphus de Saxonia. Chemnitius. [...] L [...]ss [...]. Caluinus. Aretius. Marloratus. Maldonatus. in locum., which was none other but sinne; so that the Inference is plaine, to wit, That sicknesse, For, sinne doth follow sicknesse In sinne, or that Weakenesse of Bodie doth proceede from Wickednesse of Soule. Doct. 2

This is the Reall and Radicall Fons et mali, et morbi, et mortis. Aretius in Loc. Prima et princi­pua causa Cala­mitatum. Strige­lius. in Psal. 107 Omnis Poena, Peccatum habet Antecedens. Aretu Problem. lrc. 162. p. 489. cause of all bodily sicknesses. For as the Naturalist said: Ex sanitate Anima sit sanitas Corpo­ris Arist [...]meta-Ph [...]sic. lib. 7.; That the Soules soundnesse was the bodies safetie; so De­uines hold, That if the soule had not sinned, the Body had not smarted. That Pernitious Parent hath begotten this dangerous and deadly ofspring; yea, from this Roote and impure Semina­rie hath sprung all our woefull Miserie, taking from vs Para­dice, and making vs Pilgrims; bereauing vs of Immortalitie and putting on vs Mortalitie; dispossessing vs of Gladnesse and ex­posing vs to Sadnesse: and this doth the Scripture euery where testifie. Fooles are afflicted (saith Dauid,) Why? Because of their offences. Psal. 107.17. And Ezechiel prophecying of Israels Destructi­on and fearefull Ruine, layes downe this as the maine cause, euen Her Iniquitie, yea, so saith the Text; For this Ruine is for their Iniquitie Ezec. 7.19.. Againe, I will swite thee (saith God to Iacob.) yea, I will make thee sicke in smiting thee, and in making thee Desolate; and why? Because of thy sinnes Micha. 6.13.. And Ecclesiasticus saying is not to be buried in silence, who saith: That hee that finneth before his maker, shall fall into the hands of the Phisitian Ecclus 38.16., and so did this man without doubt: For me thinkes it could no otherwise be, but that he who was sicke 38. yeares, should (with that woman, Marke 5.25.26. sicke of the bloudy Issue 12. yeares) suffer many things of the Physitians. Of all which painefull effects of Sinne, we may make plentifull vse to bring vs vnto Sanctitie. As,

Vse 1 First, it may teach vs to Abhorre Sinne aboue all things. By Nature we hate euery thing that Hurteth vs, how much more should we Abhorre Sinne that woundeth vs so sorely as it doth? Her way (like the way of a Strumpet) leades downe to Death and her footsteps take hold of Hell Prou. 5.5.. Yea, saith Saint Bernard, Via [Page 15]Peccati Ingredientes Contaminat; Progredientes obstinat; Egredien­tes exterminat Bern. in Senten. Sinne in the first Entrance thereinto Defileth; in the Progresse Hardeneth; at its Going out Destroyeth. If I might with patience follow an Ancient Beda lib. ex­hortat. 4. &c. 5., in Sinnes discription, I thinke it would (if any thing would) make vs to abhorre it.

Hee termes it a Monster, yea, and not onely so, but also A monstrous Witch; which saith he, In tot Monstra te transformat in quot Peccata te alterat; causeth thee to accept the resemblance of so many Beasts, as it maketh thee to attempt sinnes. For ex­ample; let it bring thee to fleshly pleasure, It will change thee in­to an Hogge, an Horse, a Syren, a Sparrow: Or let it leaue thee to Sloath; then it will metamorphize thee into an Ostridge, an Ele­phant, a Cammell, a Dragon, an Asse: Or let it possesse thee with Couetousnesse, and then no Harpie shall be compared vnto thee, though insatiable in Coneting, swift in Pursuing, hard in Holding: Or let Crueltie take hold of thee, and then no Hiena, no Wolfe, no Ʋiper, shall be able to match thee. Oh monstrum miserabile! Oh miserable monster, oh bewitched Sinner, who art so Taken (as they say) with such a Witch as makes thee so foule in Na­ture, so monstrous in Mortalitie, so damnable in Diuinitie! Sinne, it will not onely make thee [...], Impium & improbum, void of holinesse and honesty for a time, but it will change thee into [...], Insignem Nebulonem Iohn 9.16. Aretius in Loc., a notable, notorious, a palpable, apparent, grosse and gricuous sinner: yea, into one whose Eyes shall be full of Adulterie; whose Eares shall be open to all vaine delights; whose Tongue shall be swollen with Deceipt; whose Lips shall be boulstred with the Poyson of Aspes; whose Throate shall be an open Sepulchre; whose Hands shall be full of Briberie; whose Belly a timpany of Gluttonie; whose Backe shall be loaden with Idlenesse; and whose Feete shall be swift (enought though) to shed bloud. Loe then, Sinne being such a thing as will make thee such an one, who will not ab­horre It aboue all things? Yea indeede, let vs not loue that which causeth God to loath vs, let vs not swill downe that which maketh God to swell against vs, making vs sicke because of sinne, and Weake by reason of Wickednesse: but rather as I haue said already, let vs Abhorre it.

Vse 2 But againe, Doth Sinne cause sicknesse? Then let this teach vs to commiserate and pittie men in their sinfull estates, as well as in their sickly. In visiting the sicke, Ah my Brother, and alas my Sister, are the vsuall straines, but comming to our sinfull soules and seeing them sicke with sinne, euen vnto Death, we cannot mourne, nor pittie them, nay rather we reioyce and sing. Which may I not with Solomon, call A mad mirth Eccles. 2.2.? Surely yes. For who would censure more charitablie of that man, who when hee is called to the house of mourning, wherein his Dearest friend lyes lan­guishing, he in stead of Mourning, laugheth, reioyceth and danceth for ioy? And what shall we thinke of such as are Dying with sinne; yea, Dead in sinne: Deadly Drunke, Deadly Couetous, whom when wee espie, wee laugh at them? But let all such Reioycers take heed, and Repent of this their pitteous Mirth, lest they pertake of that woe which our Sauiour hath denounced, saying, Wee be vnto them which now laugh, Luk. 6.25. for they shall weepe and houle ^z.

Vse 3 Thirdly, doth Wickednesse cause Weakenesse? Then let this teach vs to acknowledge without murmuring, that all the iudgements which seaze on vs, are iust and righteous altogether. Two peere­lesse patternes hereof we haue in sacred Write, the first where­of is the Widdow of Sareptah, whose Sonne falling sicke, yea, euen sicke vnto Death; so that (as the Text saith) There was no Breath in him 1 Kin. 17.17.18., She murmures not, she repines not, she reuiles not the man of God, but rather disprayseth her selfe, imputeth her Childes sicknesse and death vnto her selfe, saying: Art thou come to call my sinne to remembrance, and to slay my Sonne? Which had beene as much as if she had said: Oh man of God, I humbly acknowledge that it were iust with God if he did call my sinnes to re­membrance, and for punishment of them did take away my Sonne, I had no cause to murmure, but rather to mourne, because my sinne is so great as to deserue this, yea, and many more heauie punishments then this. Loe, she is not like Vespatian, who being sicke and out of hope of life, threw the Curtaines aside, spreading his hands, and complaining against his Gods, Se Immerenti sibi vitam eripi Sac [...]onius in v [...]. Ʋesp. cap. 10; That they tooke away his life without any fault or fayling on his part: No, no, she doth not behaue her selfe any whit fro­wardly, but humbly acknowledgeth that her sinnes haue deserued it. The like we may reade of in the booke of Nehemiah: How [Page 17]the Leuites laid open the sinnes of the whole land, Condem­ning themselues, and Commending the Lord. Confessing his kindnesse vnto Them, and their Ʋnkindnesse vnto Him. Yea, surely (say they) Thou art iust in all that is come vpon vs: Thou hast dealt truely, but we haue done wickedly Neh. 9.33.. And thus it be­houeth vs to doe likewise, euen in all our Troubles and Afflictions that befall vs in this life, therewith to be con­tent, and willingly to subiect our selues vnto Gods will, pa­tiently wayting his leisure, and so doing let vs not doubt but that at the last the Lord will come, yea, and recom­pence his seeming slacknesse with plenty of ioy and glory, and honour and immortalitie.

Vse 4 Fourthly, what though sicknesse commeth for sinne yet let vs not vncharitably conclude (though God may know it to be true,) That euery one that we see grieuouslie sicke, is a Grieuous sinner: or, That he or his friends haue deserued such a sicknesse, or such a plague, or such a punishment: No let vs leaue this to the Iewes, or put it off to the Barbarians. The first whereof would needes vncharitablie censure The man that was borne blinde, and would not be perswaded but That either Hee, or his Pa­rents had sinned, Iohn 9.2. that is, had extraordinarily sinned aboue others. Againe, the Barbarians did no lesse vnto Paul, on whose hand because a Viper hung Acts 18.4.5., it could not be but that This man must be some Murtherer, who though he had escaped the Sea, yet Vengeance would not suffer him to Liue, said they. A note which I haue heard some of our Pure-spirited Illumi­nates too often and odiously sing, yea and I haue heard them too, like Iobs Miserable Comforters and mercilesse friends, say both of, and vnto their afflicted brethren; That God had forgotten them for their Iniquities Iob 11.6., and That their wickednesse is Great, and their Iniquitie Innumerable Iob 22.5.. But what art thou that Iudgest another mans seruant? or Who hath knowne the minde of God at any time? Canst thou tell whether the afflicti­on which thy brother suffereth, be a Probation or a Punish­ment? Knowest thou the end of Gods doings? It may be his sicknesse is for the same end that Iobs afflictions were, euen to Try him, that he may come forth like the Gold Iob 23.10.: there­fore spare thy speech, saue thy breath, looke to thy selfe and [Page 18]be more Charitable towards him. Is he now in his fiery try­all, in the furnace of affliction? Hodie Mihi, Cras Tibi, this is his portion to day, it may be thy pittance to morrow. Hee it may be is in the furnace of Loue, when thou shalt be in the ouen of Wrath, therfore Thou that standest take heede lest that thou fall 1 Cor. 10.12., and thou that now censurest thine afflicted bro­ther, beware lest the same, if not worse things, come vnto thee. Lest therefore thy soule pay the price of thy tongue, be not so hastie nor harsh against thy Brother in his heaui­nesse, but rather mourne with him, pray for him, That God (according to his promise) Would not lay vpon him more then he is able to beare, and in so doing thou shalt shew thy selfe, wise, honest, charitable and Christian-like.

Ʋse 5 Now in the next place, it may be you will expect some Comfort. But how can you looke for Grapes from Thornes? for Water from the Rocke? for Oyle from Stones? for Sweet­nesse from Bitternesse? or for Comfort from Sinne? Yet be­hold, and see, admire, and be thankefull to the God of might and Father of Mercie, that doth thus bring good out of euill, and that thus:

He maketh Nocumenta to be Documenta, euen his Lash­ings to be Lessenings: In Consideration whereof Saint Gre­gory did thanke God that he was Sicke; for, saith he, Detri­menta Corporis, were Incrementa Virtutis, my bodies Paine, was my soules Gaine, my Bed of sicknesse was my schoole and Doctorall Chayre of learning and discipline. Likewise it is reported of Nazianzine that hee tooke that comfort of his sicknesse, that in the middest thereof he said: Morbe crucier et Gaudeo, non quia Crucior, sed vt Alys Patientiaesim Ma­gister: That is, I am grieuously grieued and I reioyce, not that I am grieued, but that in the middest thereof, I behaue my selfe so, as that I may be a Patterne of patience to others: yea, and surely some such haue I (to my vnspeakeable com­fort) visited, whose sicknesse hath beene so seasoned with holy and sanctified speeches, that they haue oft preuented me, and in stead of receiuing comfort from my mouth, they haue giuen mee comfort to my soule: And their sicknesse like Lazarus his sleepe Ioh. 11.11., haue not beene vnto Death, but for [Page 19]the Glory of God Verse 4.. For in it their Tongues haue beene as the Tongues of the learned, touched with a Coale from the Altar; their mouths haue spoken powerfull, pleasant and profitable things, yea, and in it wee haue perceiued such a measure of grace in them, as in those who haue had their soules wayned from the world, their flesh mortified, their spirits consecrated to God, and themselues rapt vp vnto the third heauens: Oh what comfort is here for the Sicke, though as Sicke as Sinfull!

Vse 1 Lastly, is Sinne the cause of Sickenesse? how should this presse forward men of place and authority, in Church and Com­mon-wealth, to set themselues to the suppressing of sinne? Surely much euery way. 1 Ministers. It should make vs Ministers to be euen [...], fily Tonituri, Sonnes of Thunder Marke 3.17., ratling from heauen the terrible iudgements of God against sinners; yea, we should be heard aboue, and be seene beneath, we should out-face sinne, out-preach it, out-liue it, suffering our light so to shine in the faces of worldlings, as that it might dazle them, whom it cannot guide, for Then and neuer till Then, Cum Imperio docetur, quod prius agitur quam dicatur Greg. in Job.: Then (saith Saint Gregory) shal we with Authority speake what we doe, when we doe what we speake: And that done, by vs, will be but to little purpose, lest you also that are authorized among the Commons, vnsheath your swords, and bend your bowes, 2 Magistrates. to cut downe and shoot at those rebellious wickednesses which be so preiudiciall to our peace, and such a bane to our health here, and happinesse hereafter. The sinnes that cause these things are innumerable; Sinnes of in­firmitie and sinnes of enormitie, sinnes secret and sinnes o­pen▪ and publike; yea, and those capitall, crying ones too. For the suppressing of which if you doe not the sooner and soarer lay too your hand, it is to be feared that the hand of God will ere long be vpon you and yours, vs and ours, Visiting our Transgressions with the Rod, and our Iniquities with stroakes Psal. 89.32.. The Crying sinnes that we cry vnto you for sup­pressing (among many) are specially three. First, Swearing. Secondly, Sabboth-breaking. Thirdly, Drunkennesse. Which for want of Magistrates, who Phineas-like are Bold-countenanced, [Page 20]they grow so bold as to step into high places, and among high persons, yea, and canker-like they spread further and further in the body of our state, so that if those members which are already infected, be not either cured by Gods Mi­nisters, or cut off by our lawfull Magistrates, it is to be feared that they will grow desperate and past hope of any cures of which behold a shrewd signe, 1 for Swearing is now but the Gentlemans Grace of speech, the Pages Complement, the Seruing-mans Sword, the Trades-mans broaker, & the Country-mans Yea, and Nay, 2 Againe, for Sabboth-breaking, why that is but the Citties day of Dalliance and Delight, Pride and Gluttouie; and the Country-mans Leisure-day, wherein if they should not Re­create themselues in Dauncing, Dicing, Drinking, and such like Deuillish pastimes, they would thinke themselues much wrong'd. 3 Lastly, for Drunkennesse, Why? that is but Good­fellowship, and Merry meeting, a Passing away the time to Laugh and be fat. But why should these things be suffer'd by you, seeing that the Lawes of God and man, yea, lawes tempo­rall and ecclesiasticall, haue so holily and wholesomely pro­uided a remedy? Your place requireth That ye be men of Cou­rage; fearing God, dealing truely with all men Exod. 18.21., and therefore I beseech you see to your Calling, and as you tender the health of our Country, the long biding, and well-being of our Church, set an edge on your swords, sharpen your arrowes, bend your bowes, and good lucke haue you in the executi­on of Iustice on such as thus notoriously offend, euen of pride and malitious wickednesse; The day be yours, the ho­nour be Gods, and the good be vnto vs and ours, from this time forward vnto the worlds end. And so much of the Ad­monition or Iniunction, Sinne no more. Now to the Reasons, and that first of the first of them, drawne as I told you A Priore, or a Collocato Beneficio, from a good turne bestowed; in these words: Thou art Whole, Therefore sinne no more. Wherein are to be considered. 1. A worke wrought, Thou art whole, Pars secunda. Ratio Prima. a worke of Health. 2. The Worker, closely im­plied in that participle [...], Pars prima, pri­me rationis. thou art MADE whole. Of thesein their order, and first of the worke. Thou art whole, Therefore sinne no more.

Benefits (saith our Prouerbe) are Binders. Et ownes Im­memorem Beneficy oderunt (saith the Oratour Cicero de Offic. lib. 2.,) And All e­uen the Heathen) hate vnthankefull persons, much more Christians, and most of all this man, who was so long sicke, and so lowe brought as that hee could not Steppe into the Poole Verse 7., he being so miraculously healed of such an inueterat disease, yea, and that at such a time as he, nor any of the Iewes would haue thought off, euen On the Sabboth Verse 10.. What lesse sacrifice can he offer? what better seruice can hee performe, then that which the Physitian both of soule and body doth require? and that is, because he is made whole, he should Sinne no more. Hence I inferre this Conclusion: Doct. 1 That our deli­uerance from any yoake of Bondage, either of Sinne, or Sinnes Consequence, (which is Sickenesse, Misery, and Trouble) should be a strong bond binding Vs to the seruice of God, Thou art whole, Therefore Sinne no more.

The Scripture is plentifull in the proofe of this; Zachari­as singeth it, and the Apostles say it: That being deliuered, &c. Wee should serue him in Holinesse and Righteousnesse Luke 1.74.75. That be­ing freed from Sinne, we should be made the seruants of Righteous­nesse Rom. 6.18.. That being bought with a Price, wee should glorifie God 1 Cor. 6.20.. That the Grace of God hauing appeared, it should teach vs to de­ny Vngodlines, &c Tit. 2.11, 12.. Yea, it is the Cord & Cart-rope wherwith and wherby God would both draw and bind his people to obedience: It is the string that he harpes vpon seauen times, yea the burthen of his song, almost in euery place, or at lest in euery booke of Moyses, saying: I haue brought thee out of the Land of Egypt, and redeemed thee out of the house of Ser­uants, &c. Therefore, thou shalt haue none other Gods but mee Exod. 20.2.3. Deut. 5.6.7. Therefore ye shall keepe my Commandements Leuit. 22.18.31.16.13.. Therefore shall yee eate the Passeouer vnto the Lord your God Deut. 4.37.40.7.8.11. Deut. 16.1, 2, Reason., yea, and There­fore should this man Sinne no more, because He is made whole.

And reason good. For who (saith the Apostle) planteth▪ Vineyard and eateth not the fruit thereof 1 Cor. 9.7.? and why should God, plant and place vs in a fruitfull Canaan? why should he helpe and heale vs in sicknesse and distresse, if after all this we shall Sinne yet more, and more, in stead of Sinning no more?

This meetes with that in-bred, Vse 1 and ouer-spred corruption [Page 22]of ours which takes such liberty to it self of sinning, because God is mercifull, as it is wonderfull to behold.

True it is That Grace hath abounded, what? Shall we there­fore continue in Sinne? Tis as true, That we also are healed, what shall we therefore sinne? shall wee make no better vse of Gods mercies? God forbid.

Know thou oh Christian whatsoeuer thou art, That Grace doth not giue the reines to Licentiousnesse of Life, but ra­ther It is the streightest bridle to hold vs from all sinne. Dauid makes it the End of Gods mercy, Not to be secure, but rather to feare Psal. 130.4.: and the Apostle in all those praises of Gods mer­cies towards man makes no such vse, neither giues any co­lour of dispensation to sinne, but rather doth much con­demne the Libertines and Epicures, which draw such Sata­nicall conclusions out of such Sanctified premises. But I hasten to speake of the worker, or Author of this worke, im­plied in this Participle, Pars secunda, primae rationis. [...]. MADE whole.

It is worth our obseruation, that Christ doth not here say [...], or [...]. Sanus es, Thou art whole. Ex Tui gratia, or Ex Tui potentia, out of thine owne merit or power; but hee saith, [...], Sanus Factus es, thou art MADE whole. De re facta loquitur Hugo Cardin. in Locum., he speakes of the cure done On him, not By him. For if he could haue lept into the Poole, or haue had any to put him in at the Troubling of the Waters, he had ne­uer staid for Christs comming: But now that this mans Weakenesse and Gods Power, his Miserie and Gods Mercy, might at once be manifested, Christ tels the man that he was MADE whole. Doct. 2 Whence we are taught, That when God doth worke any thing either In, Vpon, or By vs, we ought not to attribute it to our selues, but vnto God onely.

If it be demaunded, Whence commeth our Helpe? Dauid will tell vs, That it commeth from the Lord, which hath made heauen and earth Psal 121.2.. Againe, Are Kings saued by the Multitude of an Hoast Psal. 33.16.? why then did not that Multitude of the Midianites, who lay like Grashoppers vpon the earth, and whose Cammels were numberlesse Iudg. 7.12.? why did not they saue themselues and destroy Israel? Thirdly, Are mighty men deliuered by their much strength Psal. 33.16.? why then did not Goliah, that Vncircum­cised [Page 23]Philistim, who came to Dauid with A Sword, a Speare and a Shield 1 Sam.17.4 [...]., to ouercome him that had onely A staffe in his hand, fiue smooth stones, and a Sling Verse 40.? In a word, Are Hor­ses Helpes? Why then did not Pharaoh with his 600. Chosen Chariots, and All the Chariots of Egypt, ouercome, ouertake, and ouerthrow Israel Exod. 14. a v. 7. ad 28.? Why? euen because The Lord was their Helpe, and their Shield, saith Dauid Psal. 33.20.: In Admiration whereof one both pithily, and pectorally saith; Oh beatos qui ab hoc solo Opitulatore pendent, & ad hanc Anchoram salutis in Rebus aduersis Ʋera fiducia confugiunt Strigelius in Psal 121. p. 479 in 8: Oh happy are they that hang on his helpe, and that take hold on him, as the Anchor of their hope in all their stormes of aduersitie and afflicti­on▪ But on the contrary, Oh miseros quorum res exiguo filo pen­dent, & tantùm Praesidijs humanis quae sunt Euripo mobiliora Strigelius vbi supra.. Oh vnhappy and miserable creatures are they that hang by such small threds, and that onely trust on humane helpes, which are more inconstant then the Riuer Euripus, that ebbes and flowes seauen times a day. No, No, Sperent Alij in Bra­chium carnis, praesument in suis Viribus Musculus in Psal. 33.16.20.: Let others make flesh their Arme, and boast of their great strength, yet let vs put our trust in the Name of the Lord, who onely is able to make vs whole.

By Him onely had Israel helpe against the Philistines 1 Sam. 7.10.. By Him alone had Dauid strength against that Goliah 1 Sam. 17.50.. By Him onely had the Shunamites sonne Life 1 King. 4.36., and by Him and His Christ was this man made Whole Iohn 5.14.

That in Warres, Weapons should be vsed; That in Hunger, Meate should be prepared; That in Sickenesse, Physicke should be administred, who denies? but if the Lord fight not, if the Lord feede not; if the Lord blesse not the meanes, we shall be Slaine all the sort of vs: wee shall be Hungary still, yea, and Languish euen vnto death: For so doth Master Caluin excel­lently note; saying; Donec Calestis medicus opem nobis fert, Nos non tantum intus fouemus multos morbos sed etiam mortes Cabin Psal. 130.3., that is, Till that heauenly Physitian doth bring health, wee doe not onely cherish in vs many diseases, but bring on our selues many deaths.

Death Temporall, Death Spirituall, Death Eternall; By the first whereof we shall be depriued of life, by the second, dis­ioyned from grace, by the third, separated from glory. Will we then be Cured, will we be Made whole, then let vs looke vp vnto God, beleeue in God, and depend on him, for hee onely it is that maketh vs to dwell in safetie.

And good reason is there why we should so doe, Reason 1 whether we regard our Selues, or respect God. Our weakenesse or His power. The one is such as that we cannot Adde one Cu­bite to our Stature Mat. 6.27., one Minute to our Dayes; one Moment to our Liues; yea, such as that being Fallen we cannot Rise; be­ing Weake we cannot Strengthen our selues; being Sicke we cannot be Healed, yea, such as Sowing Much shall reape but Little; Eating much shall not haue Enough, Drinking much shall not be Filled; Cloathing our selues cannot be Warmed, and Ear­ning much Wages, shall but put it in a broken Bag Haggai. 1.6., except the Lord puts to his hand, except the Lord addes a blessing.

Yea, Reason 2, His honour and praise it is to acknowledge, That in the might of His power we are made Strong Ephes. 6.10.; That through Christ, Wee are strengthned Rom. 8.37., That Corroboration is an hearoe of Grace that commeth from Aboue I am. 1.17., That Establishment comes from His free spirit Psal. 51.12.: any of all which if we attribute vnto our selues, wee Robbe God of his honour; If therefore we haue attained vnto, either safetie of body or saluation of soule, if we are healed of the soarenesse of the one, or eased of the sorrowfulnesse of the other, let the praise and glory be Gods, who onely maketh vs whole.

This is the vse hereof; Vse. euen this, That when we heare that nothing is, or can be done, but by the might of Gods power, That then we make it, vt Machina ad Destruendam omnem Altitudi­nem; Gladius ad Consiciendam omnem Superbiam Caluin. in Phi­ip. 2.13., euen an en­gine to ouerthrow all high exaltings, and a Sword to cut downe, wast, and consume all Pride that is in vs. Yea, let it serue as an Axe to hew downe, and a Sawe to cut off that high exal­tings of theirs who boast and say: We haue killed, or wee haue made aliue, We haue Saued, or we haue Destroyed:

No, no, It is not Wee, but it is God that worketh, either IN [Page 25] vs, or BY vs, FOR vs, or AGAINST vs. Therefore know thou oh thou mighty man whatsoeuer thou art, that whatsoeuer thou hast done, thou are but the Axe and Sawe of the most mightie: Now saith the Prophet, Shall the Axe boast it selfe against him that heweth with it? Or shall the Sawe exalt it selfe against him that moneth it Isay. 10.15.? No; Nec in vllo glori­andu [...] est, quia Nostrum nihil est Cyprianus in epi [...]t. ad Corne­lium.: Neither ought wee to boast in any thing, because nothing is our owne. For tell me, is the Praise of writing well the glory of the Penne? Or is the Praise of speaking well the glory of the Tongue? Or is the Praise of doing-well the glory of the Hand? No verily, it is God that willeth, that worketh, that doth according to his good will and pleasure Philip. 2.13.. And whosoeuer shall giue it to any other, let him be branded with the name of a Robber, and a Theefe; and of this so iealous is the Lord, as that he will giue it To none other Exod. 20.. And therefore saith the holy Ghost; Left Israell should vaunt it selfe against God and say, MINE hand hath sa­ued me Iudg. 7.2., the Lord would not suffer Gideon to goe forth with any more then Three hundred men of Israel v. 6.8., against two and thirty thousands of the Midianites, and they put them to flight v. 22.. And remember how hainously the Lord tooke it at Nabu­chadnezzars hands, that hee should so proudly vaunt and say: That HE had built an house by the Might of his power, and for the Honour of His Maiestie Dan. 4.27.. And no lesse reproach was it vnto Christ, that Pilate should say: That HE had power to Crucifir him, and HE had power to Loose him Iohn 19.10.. Might not a man say of his Exaltation, as Ambrose said of Caines Desperation Amb. in Gen. 4.13.? Mentiris Pilate, thou lyest Pilate: Surely yes, for as Christ hath it in the ensueing words, He could haue no power at all against him, except it were giuen him from Aboue Iohn 11.19.: Imperium Malorum a Deo sit, The wicked must know That there is no Power but of God Rom. 3.1., which though it be giuen them, Tamen nihil iuris habent in Sanctis nisi Per­missione Diuina, yet they haue no right, no power ouer Gods Sonne, or Saints, or Seruants, but what is giuen of him Aretius in Iohn 19.11.: therfore as Saint Bernard sweetly aduiseth: Let man thankful­ly receiue what God giues, and leaue that which he reserues, lest by [Page 26]vsurping that which is denied, he deserue to lose that which is gran­ted. Health and happinesse is now Ours, let Honour and Praise be His. Through sinne wee were all sicke, but by the Mercies of God in Christ Iesus we are made whole. Therefore let vs all remember our Recouerie with no lesse thankes and praise to God then did the faithfull of old, who being freed from the oppression of Idolatrous Tyrants cryed and said: Not vnto Vs O Lord, not vnto Vs, but vnto Thy name be the praise Psal. 115.1., for though Wee haue sinned, yet Thou hast Made vs whole: and let this suffice for the first reason.

Secundum mem. Partis primae Ratio secunda.The second followes. Lest a worse thing come vnto thee, drawne (as I haue already said) A Posteriori, or a Tergo, or A Terribili Comminatione: From an heauy threat of Gods vengeance. Lest a worse thing come, &c.

In the former Reason Mercie and Peace met together, that by them this man might be reduced from sinne, now Righteousnesse and Truth doe kisse each other, that he might be induced to Sanctitie; precedent mercie was Christ first cord to draw this man from sinne: but if this will not serue, then behold his subsequent iustice which shall be as a Ca­ble to binde him; yea, A worse thing shall come vnto him.

Sinne (as you haue already heard) is a sicknesse: Now in euery sicknesse by how much a Relaps is more perillous then the first disease (by reason that Strength is spent, and Nature made more weake,) by so much is the Relaps into sinne more dangerous, then the first sinning, because there­by the strength of grace is weakened, and the stocke of goodnesse decayed, yea, in such an one as continueth in his sinne without remorse, without sorrow or shame after that he hath beene mercifully admonished, and iustly punished, In Him see how the sparkes of goodnesse lies a dying, be­hold how the Flouds of iniquitie ouer whelmes him, marke his soare assaults, either to Presumption or Desperation, and little strength hath hee (God wot) to Resist either; so that how can it be but That a worse thing, &c.

It is well obserued by a wittie Preacher of our times Adams Blacke Deuill. p. 73., That Impenitencie for the Former part of our life, doth bespeake [Page 27]Impudencie in the Latter end, and by often prostitution of our Hearts vnto vncleannesse we get an Whores forehead Ier. 3.3., that cannot blush, so that A worse thing cannot but come vnto vs.

Diuisio secundae rationisBut let vs see the particulars of this second reason also.

And they are likewise two in number, to wit.

• 1 First the Certaintie. Lest, [...].
• 2 Secondly the Extreamitie, a worse, [...].

Prima pars se­cunde rationis.The first doth not here, as in other places, imply any vn­certaintie, likelihood, chance, or fortune: for marke the Text, which saith not [...], Imo nisi: Lest Perhaps, Per­chance or Peraduenture, Luke 3.5. but it saith [...], vt Ne: Lest assu­redly it come to passe, as being a Iudgement proceeding from the fa­ther of lights, with whom there is no variablenesse nor shaddow of change; Whence I conclude: That Punishment shal certainly fol­low sin, or, That Sin and Punishments are inseparable Companions.

If the one will goe before, the other shall follow after; Doct. If there be no remedie but that men will needes Sowe vnto Iniquitie, no maruell though the Haruest come, though their sinnes ripen, and that they Reape Affliction Prouer. 22.8.; yea, so insepa­rable are they, that the Hebrew-ists call them by one and the same name; for where the Text saith; Sinne lieth at the doore Gen. 4.7.; and againe, My sinne is greater then I can beare Verse 13.; and a third time; Your sinne shall finde you out: Numb. 32.23 Psal. 140.11. There both Montanus Bib. Heb. in Gen. 4.13. Punitio vt ferā., Iu­nius and Tremelius Paenam peccati Metonymia., doe render it Punishment: whence they haue inferr'd as I haue done, That sinne and punishment are in­separable companions, euen Brothers and Sisters, nay Mother and Daughter, yea Cause and effect, Entitie of Non Ens Nec simpliciter Nihil, nec pura et simple [...] priua­tio, sicu [...] mors est-priuatio vitae &c sed Defectus et Distructio rei po­sittuae &c. Buchanus Loc. com. Loc. 15. Quaest. 7. p. 167, something of Nothing, Affliction of Infection: yea, the Sunne and its Light; Fire and its Heate; Water and its Moy­sture, nay, I will goe a straine higher; and that is, God and his Iustice may as well be separated as Sinne and Desert of Punishment. Of which if you would know the Reasons, they are these:

• First, to cleere his Iudgement and Iustice, that we should know him to be no Respecter of persons, but to hate sinne, whensoeuer; wheresoeuer, and in whomsoeuer he findes it.
• Secondly, Reason 1 to manifest his mercies in that he giues his [Page 28]Children their portion here, that hee might receiue them hereafter.

Vse 1 Which being so, oh what inestimable comfort is here for Gods chosen? Though sinne must be punished yet thy punish­ment (that art of God) shall be but as the Stripes of a Father, or Smitings of a Friend, euen gentle and easie. Iudgement thou must haue, because (as thou hast heard) it standeth with his Iustice, but be not dismayed with any feare, for in conside­ration of the end of his iudging thee, thou maiest haue com­fort, which is none other saith the Apostle, But that thou maiest not be condemned with the world 1 Cor. 11.31.32. In Trouble, in Affli­ction, in Anguish, in Paine, in Losses, and in Crosses, why art thou so cast downe oh my soule, and why art thou so dis­quieted within me? Didst thou euer see, heare or read of any of Gods Saints that were put in his Furnace which came not out againe? yea, looke on those Saints that were Racked, and Mocked; Bound, and Imprisoned; Stoned and Hewen asun­der, Tempted, and slaine with the sword; That were Destitute, Afflicted, and tormented Heb. 11. a 33. ad 40.; see if they obtained not the pro­mises, and why then shouldest thou feare? Thou art per­haps afflicted, why? What sonne is it whom the Father Chasti­seth not Heb. 12.7.? It may be thou complainest that thou hast, shame­lesse, mocking, and prophane Children, why so had Abra­ham an Ishmael Gen. 16.15., Noah a Cham Gen. 9.21., Isaack an Esau Gen. 25.25: or it may be That cruell witnesses haue risen vp against thee, and as­ked the things thou knewest not, or, they haue rewarded thee euill for good, to haue spoyled thy soule; why, so had Dauid Psal. 35.11.12: yea, and all the Worthies that euer were in the world haue drunk of this Cup of affliction, yet feare not, for they now Certain­ly haue, what thou shalt assuredly possesse, euen The Cup of Refection, for they were punished here, to be receiued here­after, and so shalt thou be if thou will goe and Sinne no more.

Vse 2 But in the second place let me demand, Is Sinne and Pu­nishment inseperable? Then tremble at this all yee vngodly. For what? Shall the Righteous be recompenced on the Earth? how much more the Wicked and sinnefull Prou. 11.31.? Will hee doe this [Page 29]to the Greene tree? What shall be done to the Dry? Luke 23.31. Will he be­gin to plague the Cittie, where his Name is called vpon, and shall you goe free? saith Ieremie Ier. 25.29.. No, If iudgement begin at Ʋs, saith Saint Peter 1 Pet. 4.17.18., then Horrendam Vltionem ijs instare, quorum nunc potior videtur conditio, saith M ^r. Caluin Caluin Loc., they that obey not the Gospell & yet seeme prosperous, shall then be found in their condition most pittious. This is granted, That the Lord doth try the Righteous in his Furnace, but the wicked, and such as loue Iniquitie doth his soule hate, yea, and on Them will hee raine Snares, Fire, and Brimstone, Storme and Tempest, This shall be their portion to drinke Psal. 11.5.6.7. Indeed he lifteth vp his hands to strike the Faithfull, but hee will crush his Aduersaries with a Scepter of Iron, and breake them in peeces like a Potters vessell Psal. 2.9.. Hee will iudge the Iust for his sinnes in this life, but hee will wound the Hairy scalpe of such an one as goeth on still in his wicked­nes Psal. 68.21.. His little Finger shall be heauier on the Reprobate, then his Loynes on his owne People: Therefore I say, tremble at this all ye wicked, which walke inordinately, and yet say, Tush, God seeth not, or, Tush, God careth not for it Psal. 10.12., or, Tush, no harme shall happen vnto vs v. 14..

You Ignorant men and women, whose cry is; That twas neuer so bad a world as since there was so much Preaching, and you whose howling is after the Oynions of Egypt, the Masse of Rome, the Pax of old, the Crucifixe, the Durges and Latine Prayers: Yee that praise the plenty in time of Poperie, you that say, That you felt no euill when ye offered Cakes to the Queene of Heauen. Oh King of Heauen, forgiue your ingrati­tude. What was it then a merry world when there was Monie and no Men? Was it a merry world when the Crucifixe was kissed and Christ was Crucified anew? Was it a merry world when Ignorance rid on horse-backe and Knowledge went on foote? Mourne, oh mourne ye for your Ingratitude, and pray the Lord that your eyes may be opened to see your errour, and your hearts may be enlarged to giue God the praise due vnto his name, for that his Punishments haue not beene as our sinnes, infinite, vnmeasurable, vnsupportable. Againe, tremble at this all ye Drunkards, whose cry is like [Page 30]the former, saying: What though some Good-fellowes die with the Cup and Pipe at their mouthes? What though others are stabbed in their Drunkennesse; yet tush, no such harme shall happen vnto vs. But oh ye foolish, how long will ye loue foolishnesse? And yee beasts, how long will yee loue beastlinesse? Tell me, Is not Gods seate in heauen? Is not his hand stretched out still? Is not his Anger as hot, and the fire of his indig­nation as fierie and fierce against sinners as euer it was? Surely yes. And why then should you yet heale your soules soares with the salue of Securitie? Oh doe no more so foo­lishly. for this sinne (yea and all other) like its Author the Deuill is but a Lyar: Mentitur Peccatum vt fallat; Vitam pol­licetur vt perimat, saith Saint Cyprian Cyprianus l [...]b 1. epist. 8.. It lies, that it may deceiue, it promiseth life that it might inflict Death. There­fore let the bitternesse of Punishment, make vs all distaste the sweetnesse of Sinne. This Viper Sinne, doth indeede like that Viperous Serpent yeeld a tickling delight to all our outward sences; but as soone as the infected blood comes to the heart, presently the body is in danger of death: yea, and so is our soule too if we doe not the sooner see to it, and the more vigilantly watch ouer it. Ʋbi Peccatum; ibi Procella Ci [...]rys. hom. 5. ad Populum Antioch.. Where sinne Raignes, there the wrath of God will tempestuously beate on vs; Say sinne therefore what it will, beleeue thou the word of God which saith The wages of sinne is Death Rom. 6.23., beleeue thou the well experienced in godlinesse which saith. Dulce Peccatum, Amara Mors Author incog­nitus., that no other fruit is to be pluckt from that Forbidden tree; then pale, blacke, gastly, and ghostly Death. Hoc agitur, Haec patitur, this is commit­ted, that shall certainely be imposed. Adam and Eue haue eaten of the tree of knowledge of good and euill, and haue died the death Gen. 2.17., And his posteritie that shall sinne, yea, securely sinne without feare of Iudgement past or to come, may cer­tainely expect and assuredly looke for worse things to happen to him.

And so much for the Certainty of the Punishment.

Secunda pars Secundae rationisNow followes the Extreamitie. A worse thing.

The subiect that I am to speake of is Sickenesse still, and [Page 31]therefore blame me not if I follow the Physitians as well in their Proportion as in their Potion, in their Quantitie as in their Qualitie.

Physitians if they meete with a body hard to worke vpon, they double their Dosses, and vse more violent meanes: So will the Lord deale with sinners, when hee findes them ob­stinate. If Pestilence that walketh in darkenesse will not affright them; then let them look for Plagues destroying at Noone-day Psal 91.6.. If eight and thirty yeeres sicknesse will not admonish this man, then let him looke for a longer, or more loathsome disease. A worse thing.

Where it is worth our noting, that hee speakes not of a positiue punishment, saying, [...], Malum, Euil [...] shall happen vnto him, No, nor yet [...], which Beza Beza annotat. in Mat. 12.45. saith is some­what more, but [...]; Aliquid deterius quám prius Syrus graec. in loc.; A thing farre worse then the former, some hopelesse, helpe­lesse, remedilesse thing. All which lessoneth vs thus much: That God will bring greater and heauier plagues on men when they will not profit by lesser. The Scriptures are full these me­naced, and manifested, threatned and executed iudgements. Egypt and Israell, the one Foes the other Friends, the one Slaues the other Seruants, the one Bastards the other Sonnes, will make plaine the point in hand.

If an Armie of Flies, of Frogges, and of Lice (euen Gods little finger) cannot make Pharaoh relent, nor Egypt repent Exod. 8.6.16 19.24., behold how he layeth his Loynes on him and them, euen Greater plagues, as Moraine on beasts, cap. 9.3. Scabbes brea­king out on Man and Beast. Verse 10. Horrible thunder and lightning which smote Man and Beast, Herbe and Tree, Verse 23.25. Yea, Grashoppers in all quarters. cap. 10 13. Blacke darkenesse in the land of Egypt three dayes, Verse 22. Nay which is yet worst of all, All the first borne of Pharaoh, that sate on the Throne, Vnto the first-borne of the Captiue that was in Prison, ( cap. 12.29) shall be smitten; yea drowned and ouer­throwne in the midst of the Sea. Cap. 14 26.27.28. So fiery is Gods wrath, so fierce is his displeasure, that our sinnes in­creasing, shall increase his punishments, and make him full [Page 32]of rage. Yea, and this will he doe, not onely to Egypt, but also to Israel, if it will not be mooued by little iudgements, by small plagues to sinne no more. Yea, if Israels slaughter of euery man his Brother, euery man his Neighbour, euery man his Companion, to the number of 3000 Exod. 32.27.28.. if this wil not cause them To sinne no more, why then beheld what God will doe: Hee will cause fire to consume them, to the vtmost of their Hoast. Numb. 11.1. He will send an Exceeding great plague. Ʋerse 33. Fiery Serpents shall sting them that they die. Numb. 21.6. They shall flie before the men of A [...]. Ioshua 7 4. And they shall be sold into the hands of the Philistims. Iudg. 10.7. Yea, and if these things will not make them to cease sinning, behold, how that God neither will cease punishing, but Worse things shall happen.

Euen the Fire of Gods Wrath shall be kindled, burning to the bottome of hell, consuming the earth with it's increase, setting on fire the foundations of the Mountaines, spending plagues vpon them, bestowing his Arrowes burring them with hunger▪ and con­suming them with heate, and with bitter distruction Deut. 32.22.23.24.25.26.. Nay yet Worse things then these shall happen; Euen the spirit of slum­ber, Eyes that they see not, and Eares that they heare not to this day Esay 6.9.. Oh fearefull and intollerable punishment, yet such as God doth impose on vs for two maine reasons.

• 1 In regard of his owne honour.
• 2 In respect of our securitie.

For the first, if God should not increase his punishments according to the encreasing of our sinnes, why the wicked would thinke that there were no God, or that that God had no power, or if he had power, yet that they could ouercome it with their stubbornnesse; but take heede of this and know, Nullas tam atroces, & saeuas esse paenas, quibus non aliquid addere possit Dominus Cal. in Text., That there are no punishments so great yet laide vpon the wicked, but that the Lord, Iehouah, is able to make yet much greater. Doe mortall Monarchs and earth­ly Kings stand so much vpon their honour, as to gather mighty forces against a Rebell, whom they cannot subdue by a few: And shall the Immortall God, and King of Hea­uen, giue ouer his armes vntill his rebels be brought in? [Page 33]Surely no, for be we what we will be or can be in greatnesse, yet If we walke stubbornely against him, then will he walke, stub­bornely against vs, and smite vs euen seauen times more for our sinnes, &c Leuit. 26.21. ad 29.30.. So that all men may see and say too; That as Ve­rily as there is a Reward for the righteous, so doubtlessely there is a God that Iudgeth the earth Psal. 58.11.. So that we shall not neede to aske that question of olde: Where is that God of Iudge­ment Mal. 2.17.? For hee shall come on vs suddenly, and smite vs se­uerely if we will yet Sinne more and more.

But weigh the second reason of this point; and that is, Reason 2 Lest men should be too secure, who because sentence is deferred, and not executed speedily, therefore mens hearts are fully set to doe euill Eccles. 8.11., Which God seeing, and patiently abiding for a while, doth at last rouze vp himselfe like a Roaring Lyon, bestirre himselfe like an Angry Elephant, doth whet his sword like a Ʋaliant Captaine, and sharpeneth his Arrowes like a Bloody Archer, as if he would neuer cease vntill hee had eaten his prey; as if he would neuer be still till he had reuenged him­selfe to the full; as if he would neuer giue ouer smiting his enemies vpon the Cheeke-bone, vntill his sword had eaten their flesh, and his Arrowes had beene drunke with their bloud. Loe thus doth the Lyon roare, and who will not be a­fraid Amos 3.8.? thus doth he punish fearefully where men doe liue sensually and sinfully, and who then will not stand in Awe and sinne not? But now let vs apply this point. Doth God im­pose greater plagues where lesser will not profit? Vse 1 Come hither then ye secure and carelesse sinners, who haue been tyed & bound with the Chaines of your sinnes, & yet neuer felt the burthen of punishment; or if you haue, it hath been but a lit­tle; A little plague, a little fire, a little frost, a little drought, a little enundation. On take heed and feare lest these former punish­ments, proue fore-runners of further iudgements. Tis worth our noting, that when Christ fore-tolde those many euils that should come on Ierusalem for their contempt of the Gospel, and refusing of grace offered vnto them, he addeth; The end is not yet: All these are but the beginning of Sorrowes Mat. 24.6.8.. As if he had said, They shalt be more in number, and greater in [Page 34]weight. If the Cutting off the Lappe of our garments will not warne vs, let vs take heede that he doth not strip vs quite naked. Si nihil Ferulis proficiat erga nos Deus, &c. Caluin.. If God cannot worke on vs with his Ferula, with his Palmer, with his smaller strokes and easier smitings: by sending Barren­nesse of ground; Blastings of Corne; Ʋnseasonable Weather; ouer-flowing of Waters; and almost the death of our Renowned, Learned, Religious, Zealous, Peaceable and Godly King; If such scourges I say, if such scourges of his hand, which are euident markes of his wrath, and the very print of his foote-steppes, whereby we may trace him comming out against vs to de­struction: what can we looke for, but a sudden, a fearefull and ineuitable plague to fall on vs?

It is well knowne (and would God it might be euerla­stingly remembred) that God did shake his rodde ouer vs not long since, by the Bishop of Rome, whose Canonized Saints (more deuill then Saint-like) did threaten vs with a Terrible blow Gun-powder plot. ann. 1605..

This was Gods Ferula to flicke vs, but for all this let vs not be so secure; for as Saint Chrysostome said of the Empe­rours wrath, which was asswaged towards the Citie of An­tioch, so I say of Gods wrath that now seemes to be asswaged towards our land: If we reforme not our Corruptions and sinnes, though this cloude be ouer-past, wee shall see and suffer worse things: for I haue euer beene more afraid of our owne security, then of the Emperours wrath Chrysost. hom. 5. ad populum Antiochiae.: And reason good, for that may be exterpated by force of armes, but this cannot be ex­piated and appeased, but by true repentance for sinne, and turning to God: Which let vs all speedily performe, Lest a worse thing happen.

Know we therefore, whosoeuer we are that lie thus se­cure in our sinnes, know we for Certaine that these are but the Physitians Prescripts, which if we will not accept of, wee must endure his Potions. If these Ingrediences which are milde and gentle, will not worke with vs, then must we looke for sharper Corrasiues. If we will yet neglect his Word, bee we sure to feele his Sword; If we yet will sin against the Light [Page 35]of the Gospell, let vs thanke our selues, if wee possesse the place of Darkenesse; If wee will not profit by Precedent Iudgements, we must assuredly expect Succeeding Punishments. For certainely Worse things shall come vnto vs.

Vse 2 Secondly, Doth God impose Great plagues where Lesse will not profit? Hence learne yee Demy gods, I meane you Magi­strates and men in Authority, to be followers of God as deare Children: Deale with sinners as you haue God himselfe for an example; when Lenitie will not make your people to relinquish their corruptions, see then what Seueritie will doe, after kinde stroakings, let there be stiffe strikings. Sinne had neede not onely to be beaten, but also to be buffeted.

It is long enough, if not too long that you haue withheld the drawing of the sword of Iustice against such notorious sinners as haue raigned in your houses, townes, and villages. Well and worthily did you indeede to binde those Beare-like and beastly Drunkards and Sabboth-Breakers, to the good behauiour, who would out-face all goodnesse and commit all euill (and that By Booke [...]) I beseech you now be not weary of well-doing, but as you haue begun, so conti­nue. God is certainly yet much dishonoured among vs, in this place, by our Cardings and Kittleings, by our Dancings and Daliances, by our seruants Idlenes, and Childrens Vanities, which they vse on Gods holy day, and therefore I pray you in Christs stead, let your hands be against such in a heauier manner then formerly they haue beene; there are penall sta­tues and lawes by which me thinks you might a little more suppresse these crying sinnes, and outragious sinners that euen in this place raigne among vs.

The Deuils Chappel is here (me thinkes) too neere Gods Church, I meane the Tap-house to the Temple. Whereby it falleth out sometimes, that their noysome pestilence, or pestilent noise doe either out-sound vs, or else cast some of vs into such a sounne, as that we either cannot tell, or at least care not, what is preached, read, or prayed for. Lay too therefore, oh lay too your hands for correction of these things, and doubt not but that at the last you shall finde the [Page 36]same effect in mens mindes by your corrections, as God doth by His: Namely, That they shall open their eares Iob 33.16., and make them both Tractable and Teachable.

As therefore you expect the auoydance of Punishment, auoyd you, discountenance you, discomfort you, by sharpe corrections, such friends, families, yea familiars and stran­gers, as will not breake off their sinnefull course, for which God will send worse things, if we thus wretchedly shall grow from worse to worse; but farre be it from vs my brethren so to doe, nay rather let vs grow better and better, seeing God hath so mercifully healed so many hurts, seeing he hath sal­ued so many running soares, seeing he hath deliuered vs from so many ineuitable dangers both of body and soule, what can we doe lesse then glorifie him in body and in soule, sinning no more so haynously, so heauily, so wickedly, so wretchedly for feare lest worse things happen vnto vs? From which sinnes and punishments, the Lord deliuer vs all for his deare Sonne our Sauiour Iesus Christ his sake, Amen, Amen, Amen.