LXXX sermons preached at the parish-church of St. Mary Magdalene Milk-street, London whereof nine of them not till now published / by the late eminent and learned divine Anthony Farindon ... ; in two volumes, with a large table to both.

PART III.

JOHN V. 14.

Sin no more, lest a worse thing come unto thee.

MAN hath not found out more wayes to destroy him∣self, then God hath to save him. You shall find God's preventing mercy; his following mercy;* 1.1 his reviving and quickening mercy; his healing mercy. Here they are all, even a multitude of mercies, Healing, Preventing, Following, and Reviving. Here, I told you, is 1. Misericordia solicita, Mercy sollicitous to perfect and complete the cure. The healing of this impotent mans body was but as a glimmering light, as the dawning of the day. Mercy will yet shine brighter upon him. 2. Miseri∣cordia excitans, Mercy rousing him up to remember what he was by the pool's side, and to consider what he now is in the Temple. And these two we have already displayed before you. 3. The last now sheweth it self in rayes and light and full beauty, Misericordia praecipiens, Mercy teaching and prescribing for the future. I may call it a Logical, Rational, Concluding Mercy, making the miracle as the Premis∣ses, and drawing from it Salvation as the Conclusion; Behold, thou art made whole: Therefore sin no more, lest a worse thing come unto thee.

The words are plain, and need not the gloss of any learned Interpre∣ter. And we find that those lessons which are most plain are most neces∣sary; as those things which are most common are most useful. When we are to build an house, we do not go to the mines for gold, or to the rocks for perle, but to the quarry for stone. Corn, which feedeth us, groweth almost in every field; and Sheep, which clothe us, grase in flocks upon the mountains. But those things quibus luxuria Pretium fecit, which would be of little esteem did not our luxury set a price upon them, are remote, and in a manner hidden from us, and we find them out with la∣bour and hazard of our lives. So it is in spiritual matters: Those truths which are necessary lie open and naked to the understanding, so that he that runneth may read them: But more abstruse and subtle speculations, as they are not necessary, so are they set at distance and are hard to find out. For it is not Curiosity but Humility that must build us up in our most holy Faith. And yet, the plainest truths in Scripture require our

pains and labour as much as the obscurest. We may observe, that in the winter-season, when the Sun is far removed from us, we lay our selves open, and walk the fields, and use means to receive the light and heat of it: but in the summer, when it is almost over our heads, we retire our selves, and draw a curtain, to exclude both light and heat. The same behaviour we put on in our Christian walk: When the Sun of righteousness cometh near us, and shineth in our very faces, we run, with Adam, into the thicket, and hide our selves in excuses: but when he withdraweth and as it were hideth himself, and will not tell us what is not necessary for us to know, we gaze after him, and are most busie to walk where we have no light. The obscurer places in Scripture are like unto the Sun in winter: We delight to use all means to gain the light and meaning of them. But the plainest are like the Sun in summer: They come too near our Zenith, their light and heat offend us, they scald and trouble us by telling us plainly of our duty; and therefore we use art, and draw the curtain against them to keep off their heat: As we have heard of the people of Africk that they every morning curse the Sun, because the heat of it annoyeth them. These plain words of the Text are a notable in∣stance. For, to defeat the true meaning of them, what art do we use, what curtains do we draw? When we should sin no more, we question the possibility of the precept, and whether there be any such estate or no: As if Christ did bid us sin no more, when he knew we could not but sin a∣gain and again. And then we multiply our sins as we do our dayes, and make them keep time almost with every hour and moment of our life. And to this end we draw distinctions before the words, to keep of their light. SIN NO MORE, that is, Not unto death: or, SIN NO MORE, that is, Not with a full consent, Not without some reluctancy or strugling of con∣science. And now where is this Text? Even lost and swallowed up and bu∣ried in the glosses of flesh and bloud. We may, we think, observe it, and yet sin as oft as the flesh or the world shall require it. Let us then take some pains to raise the Text from this grave, and take off those cloths in which it is enwrapped; let us draw it from those clouds and curtains wherewith it is obscured. In the course of our speech we shall meet with some of them. Now we shall take the words in their natural meaning as they lie. And in them you may observe, 1. the Prescript or Caution, Sin no more; 2. the Danger of not observing it. If we sin again, a worse thing will come unto us. And by these we may try our selves as the Eagle doth her young ones. If with open eyes w•• can look upon the Text as it lies in its full strength and meaning, then are we of the true airy; but if we do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we be weak sighted, and cannot endure the light and heat of it, we may then justly suspect our selves to be but bastard and counterfeit Christians. First of all we shall consider how far the words, Sin no more, do extend and stretch themselves; secondly, the Possibility of keeping of them.

The first is a consideration of some consequence, that we may not vio∣late the word of God, nor do the Scripture any wrong. We see many interpret Scriptures as Jonathan shot his arrows, sometimes beyond, sometimes beside, sometimes short of the sense of them. Now that we may take the extent of these words aright, we must observe that our Sa∣viour doth not say, Sin no more in this or that sin, but simply and positive∣ly, Sin no more. And out of this necessarily followeth this conclusion, He that will enter into the kingdom of heaven must have no sin remaining in him. And of this we have a fair representation in the present miracle: Which, as all miracles are, was complete and absolute. The impotent man had his bodily health perfectly restored. So it is also in the cure of

the Soul: That is a thorow and exact change. The Lion is turned into a Lamb, the Leopard into a Kid, and the Old man into a New creature. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Nazianzene. Most men applaud and even bless themselves if they abstain from some sins which they observe in others. The Luxurious person comforteth himself, because he is not such a cormo∣rant as that Usurer; and that Usurer huggeth himself, for not being such a swine as that Drunkard. The Zelote is almost in heaven already, be∣cause he is not so brutish in his understanding as that Idolater; and he maketh it an argument of his love to Christ, that he hateth the very sign of his Cross: and that Idolatry applaudeth himself, seeing he is not so wicked as he who breaketh all the commandments of Christ by an indis∣creet and irregular defending of one. But however men may satisfie themselves with their parcel and partial obedience, certainly it will ne∣ver content him who offered up himself a whole sufficient sacrifice for the sins of the world. We are told by those who have skill in cattel, that if we would have fair and white flocks of sheep, we must have especial care that the rams be white. Neither is it enough that their fleece be fair, but we must also see that they have not a black spot under their tongue. For if they have, though their coats be never so white, they will quickly change the colour of the stock. And so it is with us: Though we wash and purge our selves of sin, though our fleece seemeth never so white and fair, yet whilest there is this black spot under our tongue whilest there is one sin lurking in us, this one will prove enough to make us unprofita∣ble in the flock of Christ. The young man in the Gospel that had kept all the commandments from his youth, who would not have taken him for a goodly sheep in this flock? But you see the great Shepheard of the flock, our blessed Saviour, quickly espied the black spot under his tongue; Yet one thing wantest thou; go, sell all that thou hast. His stomach turned at this: and therefore our Saviour sendeth him away with this sad farewel, How hardly shall they who have riches enter into the kingdom of God! If that which the Schools teach us be true, then is the danger of this one black spot, of some one sin remaining, very great, and the contagion reacheth very far: For it is a conclusion of theirs, That whosoever is in the state of any one mortal sin unrepented of, all that he doth, his Alms, his Prayers, his Divine offices, and whatsoever good act besides, it forwith be∣cometh mortal sin. If that be not true, yet certainly this is, If our righte∣ousness be never so great, though it shall not become sin, yet thereby it shall be∣come unprofitable. Again, we observe that every man is not equally prone to every sin; but, according to different tempers and constitutions that is lothed by one which is liked by another: And it is the policy of our Enemy to assault us where we lie most open, and to lay such baits in our way as are most agreeable to our humour. Therefore, as Quintilian adviseth Schoolmasters to observe the several dispositions of their scho∣lars, and accordingly to apply themselves unto them; so must we study our selves, observe our own inclination, and be most instant and diligent against that temptation which it looketh towards with most favour and complacency. Animadvertenda ea peccata maximè quae difficilè praeca∣ventur, saith Tully. We must keep a steddy eye and watch over those tentations which we are most like to fall into, and to which the bent of our corruptions doth especially sway us. Let the Melancholick beware of Envy, the Cholerick prepare himself against injuries, the Glutton put a knife to his throat, the Wanton beat down and chastise his body. As wise Captains use to plant their engines where the city is weakest; and as it is the wisdom of Governours iis malis maximè mederi quibus Resp. maximè laborat, to be most diligent to cure those evils with which the Common-wealth

is most molested; and as good Physicians purge out the predo∣minant humour; so must we take a strict survey of our selves, and set the strongest guard there where we are most attemptable. If it be Anger, tie it up; if Lust, quench it; if Sloth, chase it away. Ante omnia necesse est teipsum astimare; It is the chief and principal Work of man, to weigh and ponder himself. For as it is good to know our own strength, so is it also useful to take notice of our own weakness, that we may make use of our strength to defend us there where we are weakest, and to quench the fire of that dart which is most likely to enter. In a word, thus looking into our selves let us provide against that danger which threatneth a∣broad; and by often ripping up our hearts, let us purge and clense them as Moses did his hand by putting it again into his bosom. When God sent Saul out against Amalek, he gave him charge to put all without excepti∣on to the sword: but Saul, as we find, took upon him authority to di∣spense with God's command, and found pretences to spare many of the people. And see the event of this irregular and unseasonable mercy. He spared one too many, and preserved him to be his executioner. For he that he gave him his last blow and bereft him of his life was an A∣malekite.* 1.2 And thus it is with us many times. We go out in these spiritual battels of the Lord, even as Saul did against Amalek, too too favourably and peaceably inclined, and spare many times where we ought to kill: Whereas our charge is not a partial charge, like that of David, Touch not the young man Absolom; Touch not the sons, the sins of your desire: nor like that of the King of Syria, Fight not against small or great, save onely with the King of Israel; Fight not against those lesser sins, nor against those which by their bulk and corpulency betray themselves, and are loathed as soon as seen: But our Commission is general, without limitation, Sin no more. All must to the sword: The whole body of sin, as S. Paul calleth it, must be destroyed. For if any one of these Amalekites live and reign in us, and escape our hands, even this one will find time and place to be our executioner. We read that Tully had learnedly defended Popilius, and saved his life; and he, for a reward, afterwards cut off his Patrone's head. You may easily apply it; God grant we may never feel it ap∣plied. He that cherisheth his sin, which he should extirpate, he that favour∣eth his sin, he that defendeth his sin, which he should arraign and condemn, shall meet the same fate, and fall as Tully did, have no fairer a return made. All he shall have from it is, it will find a time to be his headsman. If you will yet sin again, you let that in to dwell and be familiar with you which, the more friendly it is used, the more enemy it will be, and through all its smiles and flatteries make a way to fall upon you and de∣stroy you.

Let us now pass from the Extent of the words to the Possibility of keep∣ing them. And if it were impossible to keep them, our Saviour, who is Wisdom it self, would not leave it as a prescript. He must needs be a good interpreter of Christ's words who lay in his bosom, John the Dis∣ciple whom he loved.* 1.3 And he, though he tell us that, if we say that we have no sin, we deceive our selves, that is, If we say we have no need of Christ and the knowledge of the Gospel to purge us from our sins; yet chap. 5.18. is positive, that whosoever is born of God sinneth not. So that a difference we may observe between peccata habere and peccare, between To have sin and To sin.* 1.4 As you may find it also, If ye were blind, ye should have no sin;* 1.5 that is, your sin would he padonable: and, If I had not come they had not had sin; but now they have no cloke for their sin. So that To have sin is not to remain in sin, but To be guilty of those sins which God doth not but might punish, if he would be extreme to mark what is done a∣miss;

To sin by ignorance or subreption, to feel those sudden motions and perturbations, those ictus animi, those sudden blows and surprisals of the mind, but then to mark and watch them, and to be ready against them at the next assault. For the less voluntary sin is, the less sin it is. And even these suggestions and motions are not so natural and rooted in us, but that by long custom and violence upon our selves they may be so subdued as they shall not, or but seldom, rebel, and assault, and beat down the power of Reason. It may be done, and no doubt in many Saints of God it hath been done. Which perfection though others attain not to, they do not therefore presently come under the sentence of death. For all sin doth not lay waste the conscience: All sin is not inconsistent with the Covenant of Grace, which presupposeth a possibility of avoid∣ing all those sins which are repugnant to it: as great sins; and little sins, if we be bold to commit them because they are little. For thus a little sin (little, I mean, in comparison) may become a great sin. Nay, every sin which we carelesly admit, of which we say as Lot did of Zoar, Is it not a little one? and my soul shall live, even this may wound us to death. For should we wilfully succour that enemy which he who made so gracious a Covenant with us came to destroy? No: If we fail by infirmity, yet we must not fail through want of care and diligence. Fot he that is born of God, saith S. John, keepeth himself, that is, setteth a watch and court of guard upon himself; and that Wicked one toucheth him not. For he is ready upon his guard, with his buckler of faith, to quench and repel the fiery darts of Satan. And, though he be tempted, yet he falleth not in∣to tentation. It is true; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Father speaketh. Man, who is of a compounded nature, is the subject of that discord which Sin bringeth in. God onely, who is of a simple and uncompounded es∣sence, is impeccable. For Simplicity and Indivisibility of essence is al∣wayes at peace with it self, and cannot receive any change or alteration. That Man is peccable, himself doth plainly demonstrate by being a Man: But that he should sin, that is, remain in sin, is rather a matter of history then prophesie. For he that forbiddeth him to sin, prophesieth, nay, tel∣leth him plainly, that he may not sin. The Law supposeth a possibility of being kept: And that we sin, is made good by the event rather then by reason: For what reason can there be given that we should sin since nothing is more contrary to Reason then Sin. A necessity there was that Man should be subject and obnoxious to sin; for otherwise he had not been capable of virtue: but that he should break out actually into sin there was no necessity. Nulla necessitas delinquendi, quibus una necessitas non delinquendi, saith Tertullian: There was no tie of necessity lay upon him to offend, who was fenced and bound in by a Law that he might not offend. But the Scripture, saith S. Paul, hath concluded all under sin,* 1.6 For all have sinned, and come short of the glory of God. The Apostle deliver∣eth this as matter of fact, not as a conclusion drawn out of necessary prin∣ciples. For he doth not say, All must sin, but, All have sinned. There∣fore we may observe in that hot contention between the Orthodox and Pelagians, when to build up Perfection in this life the Pelagians brought in the examples of the Saints of God, which either had committed no mortal and devouring sin in the whole course of their lives, or else had broke off their sins by repentance, and afterward persevered to the end in holiness of life, they found opposition on all hands, not one being found who would give this honour to the Saints. But where they urge that Perfection is not impossible; where they speak not de esse, but de posse, not that it is so, but that it may so; not that men do not sin, but that they may not, S. Augustine himself joyneth hands with them: Nam qui dicunt

esse posse hominem in hac vita sine peccato, non est illis continuò incantâ teme∣ritate resistendum; We must not be so rash as unwarily to oppose them who say it is possible for a man to live without sin in this life.* 1.7 And he addeth this reason; For if we deny a possibility, we at once derogate from the Will of man, which inclineth to it, and from the Power and Mercy of God, who by his helping hand and gracious assistance may bring it to pass. So that the onely difference between them was but this; The one thought it possible by the power of Nature; the other, by the infusion of Grace. I know it was decreed at the Council of Carthage, and other Councils, 1. That every man ought to say, Forgive us our trespasses; 2. That he ought to say it, not for others alone, but for himself also; 3. Not ex hu∣militate, sed vere; not out of humility, confessing what they were not; but truly what they were. And all these Decrees may well stand, and be as unchangeable as those of the Medes and Persians, and pass for ever∣lasting truths, and yet no necessity of fixing up this doctrine of the Impossi∣bility of not sinning on the gates of the Temple, and proclaiming it as by the voice of a trumpet in the midst of the Congregation. This doctrine is the sweetest musick flesh and blood can hear: This sounding in the ears of men which delight in wickedness, lulleth them in a pleasant sleep, till they dream (for they dare not speak it) that they are bound to that Law which they are made to break, and that it is one part of their duty to sin. It is most true, and, if we deny it, the truth is not in us, that we have all sinned. But who ever read in the Scripture that we cannot but sin? We are bound to ask forgiveness of our sins, and that veraciter, tru∣ly, because, as S. James speaketh, in many things we offend all. But this petition is put as in relation to sins past, not in relation to sins not yet com∣mitted, unless conditionally onely: And who will build a supposition upon that which infallibly will come to pass? Nè peccemus is in order before Si peccamus. We are commanded first, Not to sin; and then fol∣loweth the supposition, If we sin. So that NE PECCEMUS, and SI PECCAMUS, That we sin not, and If we sin, make up this one conclusion, That we may, or may not, sin. And this suiteth best with the Precept or Command, Sin not at all, and this in the Text, Sin no more; with our Promise made in Baptism, where we solemnly bid defiance to the World, the Flesh and the Devil; and with our Prayer for forgiveness, which we cannot accent and pronounce as we should but with a firm resolution to sin no more. For how dareth he ask pardon for his sins who is resolved to sin again and again upon hope of pardon? So then we may truly and humbly beg pardon of sins past: But it is neither Truth nor Humility to make God a liar, who proposeth himself a pattern of Perfection; Be ye perfect as your heavenly Father is perfect: to make him a Tyrant, in first crippling us, and then sending us about his business; in commanding us to do what he knoweth cannot be done; in giving us that flesh which our spirit cannot conquer; in letting loose that Lion whom we cannot resist; in laying us naked to those temptations which we cannot subdue. No.* 1.8 God is faithful, saith S. Paul, who will not suffer us to be tempted above that we are able; above that which he will make us able, if we seek him. It is not said, God is merciful, or, God is gracious, as being a more indiffe∣rent and arbitrary thing; but, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God is faithful. So that we cannot bring in a Necessity of sinning without prejudice to the Truth and Sincerity of God. But then, as God is faithful and true, not to let in an enemy stronger then his Grace can make us, so is he also gracious and mer∣ciful, si peccemus if we sin, if in the midst of so many enemies, inter tot er∣rores humanae vitae, if in such slippery ground, we step aside, and fall, as Jonathan, in the high places, to reach forth his hand and lift us up again;

But with this proviso, That we look better to our steps, and be more care∣ful how we walk hereafter. The one keepeth us from presumption, the other from despair. For we do not ask forgiveness of our sins upon these terms, that we cannot but sin; but we beg pardon with this pro∣mise, that we will sin no more. But further yet, if this doctrine were true, That Sin is absolutely unavoidable, and that we are so fettered and shackled with an impossibility of performing our duty that the Grace of God cannot redeem us, (as indeed it hath neither Reason nor Scripture to coun∣tenance it) yet sure it cannot be but very dangerous to tell it in Gath and publish it in Askalon, to urge and press it to the multitude, who are too prone and ready to make an Idol of that Serpent which is lifted up to cure them. Omnes homines nostris vitiis favemus & quod propriâ facimus vo∣luntate, ad Naturae referimus necessitatem, saith S. Hierome; We are all too apt to favour and speak friendly to our sins, and are glad when we cannot but sin, that we may sport and play in the wayes which lead un∣to death, and sin with less remorse and regret. Gaudemus de contumelia nostra; We make that our triumph which is our shame? proclaim our Will as innocent, whilest we arraign our natural Constitution, and lay all the guilt on a fatal Necessity of sinning. We are indeed bound to acknowledge our sin; and without it there is no remission: but a bare ac∣knowledgement is not enough. We are ready to say, We have sinned, and ready to say, We cannot but sin; that we may sin again. We are rea∣dy to acknowledge our sins, especially in a lump and body. Oh would we were as ready to forsake them! This thought of the Not-possibility of avoiding sin followeth us, I fear, in all our wayes, and standeth between us and those sins we have left behind us. And if at any time we cast an eye back upon them, we look on them with favour through this imagi∣nation of Weakness, as through a pane of painted glass, which discolour∣eth them, and maketh the greatest sin appear in the hue and shape of a sin of Infirmity. Then those Furies of lust are not so terrible, those mon∣sters of sins are not so deformed, those sins which devour have not a tooth. For how should they feel a bruise who are so just as to fall and sin not seven, but seventy times seven times in a day? To conclude this; Let us take Christ's words, as near as we can, as they lie. They are plain; Sin no more. And they were no Prescript at all, if there lay upon us a necessity of sinning again, if by the power of Christ we could not quit our selves of those sins which cannot consist with the Gospel and Covenant of Grace.

This Doctrine concerning the Possibility of keeping this Prescript of Christ, men that are willing to sin are not willing to understand. Flesh and bloud runneth from it as from an errour of a monstrous shape; and, that they may be yet more wicked, they count it as an heresie. But flesh and bloud shall not enter into the kingdom of heaven. And we cannot think but our Saviour meant as he spake, and would not have laid it as a com∣mand on us, to sin no more, if such a necessity lay upon us that we must needs sin again. For he that is born of God, that is, is a Christian indeed, sinneth not, that is, falleth not into any sin which is inconsistent with the Covenant of Grace. For would we have Christ perform his part of the Covenant, and we break ours? Can we love him, and not keep his com∣mandments? or can we keep his commandments, and break them? Can we lift up our hearts with this talent of lead upon them? Can we hope to go to heaven, and yet remain in that sin which in the sight of God is as loathsome as hell it self? No: saith S. John, He that is born of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, keepeth himself, that the wicked one toucheth him not: touch∣eth him not, so as to bring him into his snare; toucheth him not, so as to strike him down. For 1. God requireth no other obedience but

that which is given up with all our mind, with all our heart, with all our understanding, and with all our strength. He is no such hard Master as to require brick and give no straw; to bid us do that which he know∣eth we cannot do. 2. God hath promised to circumcise the heart of his people,* 1.9 to love him with all their hearts, to teach them, to write a new Law in their hearts, that they shall do his will; and if they do it not, the sin must lie at their door, and God be true, and they lyars. 3. God himself beareth witness of many that they did it; of the people, that they sought the Lord with their whole desire;* 1.10 of Asa, that his heart was perfect all his dayes;* 1.11 of Josiah, that he did that was right in the sight of the Lord, and turned not aside to the right hand or to the left. Quid dispe∣ramus? quid deficimus? quicquid fieri potuit, potest: Why then should we despair? why should we thus faint and fall under the command, as under a burthen which neither we nor our fathers could bear? If the dry tree, they under the Law, could bring forth such fruit, shall the green tree, watered with more abundant grace, be barren and bear none at all? Shall tempo∣ral blessings and but a shadowed light draw them to that height of Per∣fection which the rich promises of the Gospel and a full sight of heaven it self and the gracious assistance of a good God cannot lift us up unto? Shall Publicans and Sinners, shall Jewish worshippers, enter before us into the kingdom of God? and shall we, whom the Sun rising from on high hath visited, onely look upon the light, and gaze at heaven, till we are shut out? Shall they be able to do their duty, and we shut up all in an humble confession (as we call it) of our weakness and inability? Shall we be strong to nothing but sin? Beloved, God requireth Obedi∣ence as he doth our Almes, according to that which we have, and not ac∣cording to that which we have not, an obedience answerable and propor∣tioned to our strength; Not to sin against the dictate of conscience; Not to omit that which we know we ought to do; Not to commit that which we condemn before and when we do it; To press forward, with S. Paul, to the mark. He requireth that Perfection of parts, that it be uni∣versal, though not total; in every part, though but in part. And this part of the distinction we run away with, and delight in; and think we are seasoned well enough with sanctifying qualities, when we are in the gall of bitterness; think our hearts clean, when they are receptacles and a very stew of polluted thoughts; our Phansies sanctified, when they are but the shops of vanity; our Wills rectified, when they do but look on that which is good, and fasten and joyn on that which is evil. There∣fore besides this Perfection of parts God requireth also that Perfection of degrees; not such a perfection to which nothing can be added, but to which something is added every day. For Perfection in the highest de∣gree, which cannot be increased and improved, is impossible in this life. But such a Perfection as by the assistance of Grace we may attain unto, such as is alwaies accompanied with an earnest and serious endeavour of growing in grace and in the knowledge of our Lord and Saviour Jesus Christ, is the work and business of this life, not to be reserved for the future; not to be begun in earth, and finished in heaven, as some of late have loved to speak. For that Perfection in the other world is not a duty, but a reward. When our breath is gone from us, we are extra sta∣tum merendi, aut demerendi. Precepts were given for this world, not for the next. Here we are to work out our salvation, there to enjoy it. Our labour is in the vineyard, there is the peny. Our wedding garment must be worn here, there we shall put on immortality. All that is to be done is to be done in this life: the next is either misery, or bliss. And shall we be content with any degree of perfection, in hope that the same hand of

Mercy will crown and perfect us at once? Shall we yield to God any measure of obedience in this world upon this most dangerous presump∣tion, that he will fill it up in the world to come? Shall we come short of our duty here, because some have taught us, what we are willing to learn, that God will make it up for us in the highest heavens? I am no Pelagian nor Perfectionist, nor would I make the way to heaven narrow∣er then it is; yet I am unwilling to betray either the Truth or my Text, and say Christ doth not require what he doth require, that we may do what we list, and have what we list. They who make the way wider for flesh and bloud to walk in, are but false guides, and, to avoid the needle's eye, run into the very mouth of destruction. It is good advice that of S. Augustine, Nemo sibi promittat quod non promittit Evangelium; Let no man make the promise larger then the Gospel hath made it. Let no man take upon him to be wiser then Christ. Let no man say that is impossible which he is unwilling to do, and which he never attempted. Let no man say, This cannot be done, when he is resolved to do the con∣trary. It is a good observation of the Fathers, That many things seem very absurd to weak and unskilful men which wise men embrace as truths, & eò elatiùs laudant quò abjectiùs stulti aspernantur, and do therefore more extoll and magnifie because they who will not understand have set them at a low price. And the Philosopher will tell us, That those opinions which bear no shew of truth with them, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more powerful to perswade ignorant men then the truth it self, though never so plain. How many truths now-a dayes are taken for the inventions of brain-sick men by those who have little brains and scarce common sense to judge of them? And as it is in points of speculation, so by the disorder of our passions it falleth out in matters of practice. For he that will be evil, will be igno∣rant. He that knoweth well enough that Gold is but earth, looketh up∣on it as upon a God. He that knoweth well enough that Honour is but a breath, yet is still climbing up to the pinnacle. He that can declaim against Covetousness, studieth wealth more then the Bible. He that cryeth down Hypocrisie may be a very Pharisee. He that knoweth that without holiness we cannot see God, promiseth to himself the beatifical vi∣sion though a little holiness serveth his turn, and he delighteth to call and make himself an unprofitable servant. And all this is, because men will not take notice of what they cannot but see, in Wealth uncertainty, in Honour vanity, in Hypocrisie the Devil himself. This their way utter∣eth their foolishness, saith the Psalmist. For a great folly it is thus wilfully to mistake. Imperitia nonnullorum Catholicorum, venatio est Haeretico∣rum; The ignorance of many, saith Augustine, that call themselves Ca∣tholicks, hath made them a prey to Hereticks. Uncautelous Christians, void of spiritual wisdom, expose themselves to that great Nimrod the Devil, who hunteth after their souls to drive them into his toil. For let us but appeal to our own experience, and we cannot but confess, that they are not the greatest sins, but the weakest, that have this power over us. Murthers, and Parricides, and Rapes, and Treasons, and the rest of that rabble of arch-sins, are not the strongest: for then sure they would reign with the greatest latitude. But Wandring thoughts, Idle words, Petty lusts, Inconsiderate wrath, Immoderate love to the things of this world, and the rest of that swarm of ordinary sins, these are they which have the largest extent and dominion; and some of these, or all of these, more or less prevail with every man. Now there can be no reason given why we should stand strong against the greater sins, and fail and yield at the approach of the lesser; unless we were like that fabu∣lous rock in Pliny, which if a man thrust at with his whole body, he

could not move it, yet a man might shake it with one of his fingers; unless the Laws of men have more force then the statutes of God, a pri∣son be more terrible then hell, and the anger of a mortal man more for∣midable then the wrath of the Almighty. Certainly thus to walk, and to think we are in our way if greater sins assault us not, and to go on chearfully with the burthen of the lesser about us, as if they were no hinderance at all, and we could not remove them, is to deceive our selves, to walk upon that Lion which will devour us, to tread upon that Basilisk whose very eye will infect and poyson us, and to run upon that Sword which will pierce through our hearts. I have on purpose enlarg∣ed my self upon this point, because I would not be misunderstood, nor that doctrine should seem strange which is so profitable, and requireth no more at our hands but this, to stand upon our guard, to be sedulous and serious in fighting against our lusts, and in the duties of Christianity, not to neglect the grace of God, nor to receive it in vain, not to wihstand the power of the Gospel and the rich alluring promises of Christ, not to let this dull earth prevail with us more then the beauty and glory of heaven; which if it were performed (as under the penalty of eternal Death we are bound) we should not then complain, or rather be glad, of our weakness, nor think that impossible which we are bound by covenant and vow to perform. Satanae nullae sunt feriae; The Devil keepeth no Holy day: No more should we, but be as ready to observe him in his march as he is to invade us. So necessary is cautelousness and circumspe∣ction, that if we had no other buckler or defence, yet we should not fall so often as we do. Fortis saepe victus est, cautus rarissimé: The strong man hath often been ruined with his own strength; but he who hath his feet shod with the preparation of the Gospel, though the enemy set hard at him, yet is he seldom overthrown. Without this we lie open and naked to him, but with it no violence can hurt us. If we watch and prepare our selves, we shall sin no more, or, if we do, not remain in sin, in any one sin which is inconsistent with the Covenant of Grace and the Go∣spel of Christ. Ye have seen the Extent of this Command, Sin no more, and the Possibility of keeping it. Let us now draw all nearer to our selves by way of application.

And first, let us take heed that we build not our hopes on air, on phan∣sie, but on a sure foundation, one of the seals and inscriptions whereof is,* 1.12 Let every one that nameth the name of Christ depart from iniquity. It is one of the subtilest of the Devil's stratagems, to make him believe he is the child of God who is his vassal. The Roman Story telleth us that an army of theirs having by night fallen into a place of great dis∣advantage and danger, whilst the night lasted the souldiers were quiet, but no sooner did the light appear, and shewed them the peril and hazard wherein they stood, but they fell to tumult and combustion. As∣surance is not the work of phansie, but of the heart, to be wrought out with fear and trembling. How easily do men fall into sin, and then lift themselves up with this thought, and so go in peace? but when this thought shall perish, they fall again, like a dead man held up a while by violence, who can stand no longer then he is held up. Thus every man may commit sins, and yet not be the servant of sin; and whatsoever the premisses be, they are bold to make this conclusion, That they have their part in Christ. It is a great deal more common to infer what pleaseth us upon a gross mistake then upon a truth, and to assure our selves of peace upon no better evidence then that which flesh and bloud and the love of our selves is ready to bring in, and to persuade our selves the sting of Death is out, and sin cannot hurt us, when we are full of nothing but

malice and envy and uncleanness. And what an assurance is this! An assurance without a warrant, an assurance which our selves have onely subscribed to with hands full of bloud. Sin no more, and then you may have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, boldness and confidence towards God.* 1.13

Therefore, in the next place, let us confess our weakness to the glory of God's Grace, but not suborn it to shadow and countenance our negli∣gence and wilful disobedience, and then give it the name of a virtue, and call it our Humility. For that is true Humility with God, quae caeteris cingitur virtutibus, which is compassed about and guarded with the troop of all other virtues, not which walketh securely in the midst of a multi∣tude of transgressions. When Christ biddeth us sin no more, shall we be so humble as to sin more and more? Pusillanimitas fingit quod sit Humili∣tas; This is not Humility, but base Pusillanimity and supine Negligence; an Humility wrought in us by the love (not of God, but) of the world; not any one of the fruits of the good Spirit, but of the Prince of darkness, who careth not in what demure posture we fall, so we fall into his snare. Pure Humility before God and the Father is this, Wholly to rely on him who is our strength and salvation, and will never fail us unless we shrink and turn the back; To adore him in his precepts, and embrace him in his promises; To lay hold on every good thought and inclination, to fo∣ment and cherish it, and not to make darkness our pavilion, when he walk∣eth in the midst of his seven golden candlesticks, and speaketh unto us by his Spouse, the Ministery of his Church; To consider that as there be many temptations to sin, so there be many fair allurements and provoca∣tions to obedience; that as our Senses be the doors and portals by which Satan entereth, so Reason is made to stand as a Sentinel, and the Will by the assistance of God's Grace hath power to shut them up against him; and not to shape a weakness in our Phansie which will make us weaker, and carry it about with us as our Bona Dea, or tutelary Saint, to inter∣cede for us and defend us from the guilt of sin; Not to suppose that im∣potency which will quite disenable us; Not so to acknowledge our sin∣ful disposition as to make it either an occasion or apology for sin; but, as we have vowed and are bound by Covenant, to strive and fight against it with all our heart and soul and with all the faculties we have; To con∣fess and bewail our weakness, and look up to the God of all power, and then advance and press forward as if we were strong. Thus our obe∣dience will stretch it self to the extent of the precept, in that sense it is prescribed, and we shall sin no more.

To this end, thirdly, let us not flatter our selves in a kind of ordina∣ry course, in a kind of fashion and formality of religion, and bless and applaud our selves if we stand innocent from great transgressions, from scandalous sins, such as have shame written in their foreheads, and such as the laws of men make dangerous or fatal: As if to escape the prison were to be redeemed from hell; and as if no disease were killing but the Plague, when yet we see common diseases bring the heads of thousands into the grave. If God could be held upon such easie and cheap terms, if to abstain from great sins were not to sin at all, then were the greatest Saints of God most miserable, who made no end of cleansing their hearts, and washing their hands in innocency. Paul was a chosen vessel, and Da∣niel greatly beloved; these were the great favourites of God, and likely of all others to find their Lord must indulgent; yet they watched and prayed, and were frequent in prayer; which they needed not have done if their obedience might have been accepted at a cheaper rate. Oh if this be the case of men so just, so careful, so high in the favour of God, what then shall be the end of our partial, imperfect and broken service? If

the righteous scarcely be saved, where shall the ungodly and sinner appear? Now the reason of this is plain. It is obedience onely that commendeth us to God, and that as exact and perfect as the equity of the Gospel re∣quireth. And then every degree of sin is rebellion: and can we raise rebellion, and yet not forfeit our obedience? Sin no more, and your obedience is perfect: If you sin again, you are but rebels. Watch therefore, and pray, lest thou enter into temptation. Strive and fight a∣gainst that sin which hath the Dominion over thee. Thou sayest thou dost: But how long? How many moneths, how many weeks, how many dayes, how many hours hast thou set apart for this spiritual exercise, for this agony and contention? And if thou canst not name a moneth, a week, a day, an hour, in which thou hast bid defiance to thy sin, thou hast no reason to wonder that that sin should prevail against thee which thou never yet hadst will or courage to fight against in any one the least part of thy span of time.

Lastly, take the Father's counsel, Nè sit tibi minimum non negligere minima, Let it not seem a small thing to thee to watch and fight against the smallest and least sins, even those which are as nothing in thy eyes. For even these may make a breach to let in Death upon thee. There∣fore thou must take up the whole armour of God to resist and keep them out. One evil humour unpurged may be the death of the body, one cranny unstopt may be the drowning of the ship, one little sin unrepented of may be the destruction of the soul. Then take heed thou make not use of thy father's art, of hiding thy sin, of paring and filing it, till what was great be nothing. How soon will a sin vanish out of sight in a clear day! What a force have Profit and Power and Prosperity to make the greatest sin invisible, or set it out of sight? Profit persuadeth, Power com∣mandeth, Prosperity flattereth, and at this musick Conscience falleth a∣sleep. A rich Oppressour is just, a cunning Politician is honest, and a prosperous gallant Villain is a Saint. What need we fear to sin again, when Sin it self is made a virtue? These, Profit, Power, Prosperity, are the Devils carpets which he spreadeth in our way, or his green pastures through which he leadeth us to the chambers of Death. Let us then take heed of these as of Hell it self, and not sin again, though it may make me rich; not sin again, though it may make me great; not sin a∣gain, though it may raise me to the highest place, from thence to look down upon our shame, and count it glory. But let us abstain from all appearance of sin, from the face and representation of it, and hate it in a picture. Thus if we watch over our selves, if we seriously strive and fight against sin, we shall sin no more; or, if we do, we shall sin as men, not Angels; fall of frailty, not as Lucifer from heaven. And then if after a strict watch and guard set upon our selves we sin, we have an Ad∣vocate with the Father, Jesus Christ the righteous: And he is the propitiati∣on for our sins. Now from the Extent of this Precept, and the Possibility of observing it, we come, in the last place, to discover the Danger of not observing it, threatned in these words, Lest a worse thing come unto thee.

That these words, Sin no more, are plain, and that Christ meant as he spake, appeareth by this Commination, Lest a worse thing come unto thee. For if we will read his meaning in his words, we may say this is machae∣ra conditionalis, his conditional sword, as the Father calleth it; which, if we sin again, will be latched in our sides. If one evil will not cure us, God's quiver is full, and he hath more arrows to shoot. Sin no more; Take heed thou be not the same thou wert before those thirty eight years; nor commit that sin again which crippled thee and brought thee to the

pool's side. If thou darest yet venture, a worse punishment standeth at thy doors, ready to seize upon thee. Now, a Man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one living creature made up of two diverse substances, the Soul and the Body, so the danger which besetteth him, the evils which compass him about and threaten him, are of a diverse nature: Some strike at the body, others enter the soul. There are terrours by night, and the arrow that flyeth by day; and there is another plague, the plague of the Heart. A worse thing will come unto thee, worse to thy Body, and worse to thy Soul. Thou shalt be a worse Paralytick, and a worse Man; nearer to death, and nearer to hell. The reiteration of thy sin shall awake heavier judgments, which shall fall both on thy outward and on thy inward man. We shall speak something of them both; and first of God's Temporal judgments. The last is the worst. It was so with Pharaoh. The death of the First-born in Egypt was more ter∣rible then the Frogs, or the Locusts, or the Hail, or the Murrain. It was so with God's own people. He punished them; and they sin∣ned still; and he increased their punishment. When they were fed to the full; they did commit adultery, and assembled themselves by troops in the harlots houses; As fed horses in the morning, they neighed after their neighbours wives: God hireth out forein enemies, Egypt and Assyria; he sendeth out his great army, his Caterpillars and Palmer-worms; he hireth out Nebuchadnezzar, and calleth him his servant, and payeth him his wages. How oft did they provoke him? and how oft did he pu∣nish them? He leadeth them into Captivity, and bringeth them back a∣gain: For all this they sinned yet more against him, and committed those sins which even the Heathen were ashamed of. And at last they killed the Prince of life, and crucified their Messias, who was manifested unto them by signs and wonders. And now, behold, their house is left desolate, and they are become the scorn of Nations and a proverb to all the world. Afflictions and calamities sometimes are corrections, sometimes executi∣ons. In the first God cometh as a Father; in the last, as a Judge. God goeth like the Consuls of Rome; Virgas habet & secures; He hath a Rod and an Axe carried before him. At first he chastiseth us with his Rods, and then with his Axe. Job on the Dunghil, David flying be∣fore Absalom, these felt his Rod: But the old World before the Floud, the Cananite and the Amorite when their wickedness was full, the Jews and Jerusalem, these were hewen down with the Axe. This impotent man at the pool's side was but under the Rod; but when Christ telleth him, if he sin again a worse thing should fall unto him, he sheweth him the Axe, and holdeth it over his head. Quod solus ful∣men mittit Jupiter, placabile est, saith Seneca; perniciosum, de quo deli∣berat: The first thunderbolt God sendeth carrieth not so much fire with it; but rather light, to shew us our danger: But if we put him to deli∣berate, and to enter into controversie with us, if we put him to the que∣stion, What shall I do that I have not done? the next will scatter us and dash us to pieces. The first is light; the second is a consuming fire. Correct us, O Lord, in thy judgment, not in thy fury, is a prayer for the first kind, a∣gainst the second. Pius Quintus, lying on his death bed, grievously tor∣mented with the Stone, was often heard to send forth this pious prayer, Domine, addas ad dolorem, modò addas ad patientiam; Lord, adde unto my grief, so thou adde unto my patience. Patience in this kind, as it is the best remedy of a disease, so doth increase our crown and glory. O felicem servum cujus emendationi instat Dominus, cui dignatur irasci! Oh happy servant, whom the Lord taketh such pains to correct, whom he loveth so well as thus to be angry with him! But if we will not hearken to

his Rod, then he whetteth his Axe, and maketh it ready. Perdidimus utilitatem calamitatis; We have lost all the profit which we might have received. He hath spent his rods in vain, and therefore if we take not heed, he will strike us so as to cut us off, and will give us our portion with sinners. The judgments of God are like unto the Waters which came out of the Temple. At first they are shallow, and come up but to the ankles; anon they are deeper,* 1.14 and come up to the loins; and at last they are so deep that we can gain no passage over them. Thus doth the Justice and Providence of God follow us in all our wayes. Aeschylus calleth it the harmony of God; others, his Geometry, by which he observeth a kind of method and measure and proportion. Librat iter ad iram suam, saith the Psalmist,* 1.15 He maketh a way to his anger. He weigheth the Punishment and the Sin as in the scales. He correcteth us, if we fall; and if we will fall again,* 1.16 he layeth on heavier strokes. He maketh our iniquity testifie a∣gainst us, maketh what we do witness and proclaim that to be just which we suffer: Which though it be not alwaies visible to the eye (for Deo con∣stat justitiae suae ratio; The reason as of God's Mercy so also of his Justice is ever with himself) yet is it certain, and judgment followeth the wick∣ed whithersoever they go, and hangeth over them as the sword did over Damocles, by a hair, ready to fall. And that it falleth not, but leaveth them in their ruff and jollity, in their pride, going on in their sin, is to their greatest punishment. Nam quanta est poena, nulla poena! Not to be punished at all is the greatest punishment of all; and nothing is more deplorable then the happiness of a wicked man. For the delay of punish∣ment is but to make it more seasonable; to stay it now, and inflict it at such a time and in such a place and after such a manner as God's wisdome knoweth to be fittest. God's wayes are in the whirlwind, saith Nahum; and his footsteps are not known, saith the Psalmist; yet his end is certain, to work an harmony out of the greatest disorder, to raise beauty out of the deformed body of Sin, and to turn their glory into shame who disho∣nour him. For Sin and Punishment are nothing of themselves, but in us they are something; the one voluntary, the other penal. The volunta∣ry is a foul deformity in nature, and therefore the penal is added to order and place it where it may be forced to serve for the grace and beauty of the whole, where the punishment of sin may either chase it away, or else wipe off the dishonour of sin. If we sin, he correcteth us: but if we sin again, a worse thing will certainly fall un∣to us.

A worse thing then his eight and thirty years sickness; nay, a worse evil then any of those which change the countenance, wither the body, and burn up the bones as a hearth; an evil that withereth up the soul, ma∣keth it impotent and unable to help it self, and less capable of the help of Grace. For as pardon doth nullifie former sins, so it maketh those we commit afterwards more grievous and fatal. For those sins which we commit after reconciliation are of a higher nature then those we commit∣ted before. And as it is observed that it is the part of a wise friend, af∣ter reconcilement etiam leves suspiciones fugere, to shun the lest suspicion of offense, nè quòd fortuitò fecisset, consultò facere videretur, lest what might formerly be imputed to chance may now seem to proceed from wilfulness: so when God is pleased so far to condescend as to take us into his favour, to work a miracle upon us, and, of enemies, not onely to make us his servants, but to call us his friends, it will then especially concern us to abstain from all appearance of evil, to suspect every object we be∣hold as the Devil's lurking-place in which he lieth in wait to betray us, and not commit that any day of which we beg pardon every day, lest we

may seem to have begged pardon of our sins not out of hatred but love unto them, and to have left our sins to commit them afresh. We are bound now not onely in a bond of common duty, but of gratitude. For God's free favour is numella, a kind of clog and yoke, to chain and fet∣ter and restrain us from sin. A reason of this we may draw from the ve∣ry love of God. For the Anger of God in a manner is the effect or pro∣duct of his Love. He is angry we sin, because he loved us; He is dis∣pleased when we yield to temptations, because he loved us; And his an∣ger is the hotter, because his love was excessive. As the husband which most affectionately loveth the wife of his youth, would have her not al∣low another so much love from her as may be conveyed in a look or glance of the eye, is jealous of her very looks, of her deportment, of her garments, and will have her so behave her self, ut quisquis viderit metuat accedere, that no man may be bold to approch so near as to make menti∣on of love; and all because he affectionately loveth her: So much, nay far greater, is the love of God to our souls, which by pardon he hath married unto himself, in whom he desireth to dwell and take delight. So dearly he loveth them, that he will not divide with the World and the Flesh, but is straight in passion if we cast but a favourable look, or look friendly upon that sin by which we first offended him, if we come but near to that which hath the shew of a rival or adversary: But if we let our desires loose, and fall from him, and embrace the next tempta∣tion that wooeth us, then he counteth us guilty of spiritual whoredom and adultery, his Jealousie is cruel as the grave, and the coals thereof are as the coals of fire which hath a most vehement flame. And this Jealousie, which is an effect of his Love, shall smoke against us. First it was Love and Jealousie, lest we might tender our service to strange gods, and cast our affections upon false riches and deceitful pleasures; but now, when we have left Life for Death, and preferred that which first lamed us before him that cured us, it is Anger and Indignation, that he should lose us whom he so loved, that we should fling him off who so loved us; that he should create, and then lose us, and after∣wards purchase and redeem us and make us his again, and then we should have no understanding, but run back again from him into cap∣tivity.

For, in the second place, as our sins are greater after reconcilement, so they cancel the former pardon, and call those offences to remembrance which God had cast behind his back. For as good works are destroyed by sin, and revive again by repentance; so our evil works, which are covered by repentance, revive again by sin. Not onely my Alms are devoured by Oppression, my Chastity deflowred by Uncleanness, my Fasting lost in Luxury, but my former sins, which were scattered as the mist before the Sun, return again and are as a thick cloud between me and the bright shining mercy of God. Not that there is any mutability in God. God repenteth not of his gifts: But we may repent of our re∣pentance, and after pardon sin again, and so bring a new guilt upon our souls; and not onely that, but vengeance also upon our heads for the con∣tempt of his mercy and slighting of our former pardon. Irascitur enim Deus contumeliis misericordiae suae: Nothing provoketh God to anger more then the abuse of his goodness and mercy: Nor doth his wrath at any time burn more violently then when having been first quenched and allayed with the tears of a sinner it is after kindled again by his sin. Then he that was well pleased to be reconciled will question and condemn us, and yet make good his promise: he that forgat our sins will impute our sins, and yet be Truth it self. If the righteous relapse, his righteousness

shall not be mentioned:* 1.17 nor shall the wickedness of the wicked be mention∣ed, if he repent. For the change is not in God, but in our selves. Ali∣ter & aliter judicat de homine aliter & aliter disposito. He speaketh in mercy to the penitent, but in anger to the relapsed sinner. The rule of God's actions is constant: And in this particular this is his rule, this is his decree, To forgive the penitent, and to punish the relapsed sin∣ner. So he forgiveth the sinner when he repenteth, and punisheth him who falleth away. Why should we ask whether God revoke his former pardon? Quid prodest esse quod esse non prodest? If we think he did not, yet what profit is it that that should remain which doth not profit, nay which doth aggrav••te our sin? What pardon is that that leaverh us? When the servant falleth down, the Lord is moved with compassion, and looseth him,* 1.18 and forgiveth him the debt: But when he taketh his fellow-servant by the throat; he delivereth him to the tormentors, till he pay the utmost farthing. God is ever like himself, and constant to his rule: and he forgiveth and punisheth for this reason, because he is constant and can∣not change: As we see Fire burneth and consumeth the stubble, but not the harder metalls, and yet hath but one essence, but one and the same o∣peration. Besides, as we beg pardon upon promise, so doth God grant it upon supposition of perseverance. He doth not pardon us our sin that we should sin again. And if we break our promise, we our selves have made a nullity of the grant. For, as the Schools tell us that the Sacra∣ments are protestations of faith, so is our Prayer for pardon a protestati∣on and promise of repentance. We pray to God to cast our sins behind his back, with resolution to forsake them; and upon this condition God sealeth our pardon: Which we must make a motive, not to sin, but to a new life and constant obedience. Repentance for one sin may be the business of our whole life. And indeed what is Perseverance else but an entire and continued repentance? When Sin reviveth in me, I kill it by repentance; and when it is dead, I bury it by repentance: And I never cast a thought back, but I look upon it with horrour and detestation. Optima poenitentia, nova vita, saith Luther; The best repentance is new life drawn on in an uninterrupted course unto the end.

Again, after pardon we have reason to arm our selves against tempta∣tions, because relapses are dangerous, and do not onely adde sin to sin, but make us more inclinable to it, more familiar with it, and more averse and backward to piety. Tertullian observeth, Viduitas operosior virgini∣tate, that it is a matter of more difficulty to remain a widow then to keep our virgin; not to tast of pleasure, then, after we have tasted, to forbear it: So it is easier to abstain from sin at first, then when we are once engaged, and have tasted of that honey and pleasure which com∣mendeth it; and then, when we have loathed it once for some bitterness it had, for some disease and misery it brought along with it, and after∣wards forget that bitterness, and looking towards it again see nothing but those smiles and allurements which first deceived us, we like and love it more then we did before it gave us any distast: And at last we are incorporated as it were and consubstantiated with it, and can merily walk along with it, though wrath hang over our heads and Death be ready to devour us. What we did before with some reluctancy, we now commit with greediness. We did but lap before with some fear and suspicion; but now we take sin down as the oxe doth water. An ill sign this that our repentance was not true and serious, but like an intermitting fever: The disease was not gone, though the fit were over. Alternae inter cupi∣ditatem & paenitentiam vices sunt: We leave what we embraced, and we embrace what we left. Sin and Repentance, like the Sun and the Stars,

have their interchangeable courses. Now it is day, anon darkness. We sin, and repent; and repent, and sin again: As solemnly by our sin do we renounce our repentance, as by our repentance we recant our sin. And this ariseth from Repentance it self, Sin taking an occasion by that which was ordained as a means against it. Quis enim timebit pro∣digere quod licebit postea recuperare? Who will be nice and sparing of that which he thinketh he may easily recover, though lost never so oft? Or who will be careful to preserve that which cannot be irrevocably lost? Thus, as we handle the matter, Repentance, which should be the death of Sin; is made the security of the Sinner: and that which should reconcile us to Christ, is made a reproch to his mercy and contumeli∣ous to his goodness, and an occasion of our sinning more and more, and so of a worse thing, the worst and last of all, Destruction, coming unto us. I shall in a word or two make some Use of what hath been spo∣ken, and so conclude.

First, this should teach us to be sensible even of God's temporal judgments, and, as David speaketh, to tremble at them. For not to be sensible of God's judgments is the greatest judgment that is. Whilest they are in our eye, they may work that humility in us which may turn them away; but when they are far above out of our sight, Mercy withdraw∣eth, and letteth them fall to crush us to pieces.* 1.19 Will the lion roar in the forrest when he hath no prey? Shall God's judgments be in vain? Behold, the lion hath roared, but who doth fear? God hath thundered, but the earth hath not melted. He hath rained down vengeance upon us, but the apple of our eye hath rested. He hath rained down his hai••stones and coals of fire, and we look upon them as the Jews did upon their Manna, and ask, What is this? Shall I ask? What weeping and mourning? what contrition? what sackcloth and ashes? what drooping and hanging down of the head? Nay, where was not the garment of joy, the bed of ivory, and the sound of the viol? At first we trembled at God's judgments, but now we can look upon them, and converse with them, and rest under the darkest shadow they cast. They are blessings to some, but judgments to few: As it is in the fable of the Fox; When he heard the Lion first roar, he was amazed and astonish∣ed; but when he had heard it often, he durst approch the beast himself. The menaces and judgments of men every day shake and shiver us, as of∣ten as they are breathed forth; they unnaturalize, unprinciple, unman us; they beat us from our disposition and from our resolutions; they drive us out of our selves, and mould us into several shapes, and never a one like the other: but against the judgments of God we stand as a rock, the same Hypocrites, the same Profaneners, the same Wantons we were. A sad sign, that the vials of God's wrath are not yet poured out, but the dregs remain.

Therefore, in the next place, let us study them. What? study Ca∣lamity? study Horrour and Amazement? study the Rod? That were to dwell in the region of blackness amongst clouds and lightning and thun∣der. And why may we not study them as well as S. Hierom did the ge∣neral Conflagration? who, wheresoever he was, heard the last Trump al∣wayes sounding in his ears. Certainly we shall find this the most profi∣table study that is. Other studies may adorn our Understandings; this will settle the Will, and build up the New man. Other studies, may advance us in this world; this will raise us out of the dust, above the va∣nities of this world, above judgments themselves, and place us in the highest Heavens. Other studies may make us rich, or wise, or honou∣rable; this will make us Saints. What though God's judgments be past finding out? yet vve may study them vvith profit. Indeed to direct

God's arrovv to the breast of my brother, and to say that for his sin this evil hath befallen us, or to say that for his sin he vvas struck blind, or poor, or lame, is to be too bold vvith God's quiver. But to level the arrovv at my self, to look upon the hand of God, and to think that my sin hath lifted it up to strike, and that the blovv may in justice fall upon me, is to to be a good proficient in this study. Perfectò errando non erramus; Thus erring vve do not erre. For it is an happy errour that maketh us vviser then vve vvere, and that vvorketh mercy out of judgment it self. Thus vve may read the providence of God driving every thing to its right end, vvorking good out of evil, sending evil to make us good, teaching us by his corrections to sin no more, and so keeping us from the wrath to come, that that worst thing come not unto us.

Notes

• * 1.1

  Psal. 59.10. Psal 23.6. Psal. 119. Psal. 6.2.
• * 1.2

  2 Sam. 1.
• * 1.3

  1 John 1.8.
• * 1.4

  Joh. 9.41.
• * 1.5

  John 15 22.
• * 1.6

  Gal. 3 22. Rom. 3.23.
• * 1.7

  De peccator remiss l. 2. c. 6.
• * 1.8

  1 Cor. 10.13.
• * 1.9

  Deut. 30.6,
• * 1.10

  2 Chr. 15.15.
• * 1.11

  2 Chr. 15.17. 2 Kings 22.2.
• * 1.12

  2 Tim. 2.19.
• * 1.13

  1 John 3 21.
• * 1.14

  Ezek. 47.
• * 1.15

  Psal. 78.50.
• * 1.16

  Hos. 5.5.
• * 1.17

  Ezek. 18.21, 24.
• * 1.18

  Matth. 18.
• * 1.19

  Amos 3.4.