Tvvo soveraigne salves for the soules sicknesse deliuered in certaine sermons at Hurst-church in the county of Berkes, neere Reading. By Robert Lovell, then minister and preacher of Gods word in the same parish.

TWO SOVERAIGNE SALVES For the SOVLES SICKENESSE . IOHN 5.14 .

Behold , thou art made whole , Sinne no more : lest a worse thing come vnto thee .

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 , to wit . 1. An admonition or iniunction . 2. The Reasons therof . The iniunction is , Sin no more . The Reasons are drawne . 1. A priore , á Fronte , or , á consideratione collacati beneficy , from a benefit receiued . Thou art made whole The other reason is drawne ; 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 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 , a a Zachar. 3.8 . a word of Admiration , b b Isay 7.14 . a word of Attention , c c Psal. 133.1 . a word of Precation , d d Iohn 1.38 . a word of Exultation & Expectation , e e Iohn 1.29 . a word vsed in matters of Wonder , either of wonderfull Gladnesse , f f Luke 2.10 . or wonderfull Sadnesse g g Luke 1.20 . . It hath euer beene the Porter opening to , or the Vsher 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 , this man at one word of Christs ; He arose , tooke vp his bed and walked , Verse 8. yea , and as my Text saith , he was made whole . 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 h h 1 Sam. 12.24 Psal. 50 22. to which the Holy Christ powerfully addeth another word , which is See , Behold and See i i I Lam. 1 12. , as if hee had said , Intenta animi cogitatione , saith St. August k k 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 l l 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 m m 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 . 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 n n Psal. 116.10 ▪ Nam vbi cunque est vera fides , ibi lingua sonat confessionem propter gloriam Dei & salutem occlesiae o o 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 , we must doe it for our brethren and companions sakes . Peter being conuerted must strengthen his brethren p p 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 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 , q q Gen. 18.19 . the other his Houshold , r r Iosh. 24.15 . the third her Maides , s s 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 selues 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 , t t Dan. 5.25 . against Zimri and Cosby for Adultery , v v Num. 25 , 8. against Ananias and Saphira for lying and dissembling x x 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 z z 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 a a 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 . b b G●… 〈◊〉 . of Exceter ●…es●…lanca . Tom. 1 pag. 125. Col. 1. in fol. No , wee doe not 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 c c 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 d d 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 e e 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 , f f Rom. 6.12 . Sponte exequendo quod Peccatum imperat g g 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 h h 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 i i 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 k k Nazian. de bap. orat . 6. ) that is , by Holinesse made vs Partakers of the Godly nature , saith Saint Peter l l 2 Pet. 1.4 . ; 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 , m m 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 ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 n n 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 ; Vocat , 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 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 .

Occultum quatiente animo tortore flagellum . o o I●menal . sat. 13

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 p p 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 , q q Eph. 6.11 . and to Resist in the euill day , and to stand fast r r v. 13.

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

Thou must therefore be a Souldier , * * 2 Tim. 2.3 . and the course of thy life must be a fight x x 1 Tim. 1.18 . , thou must expect the opposition of enemies y y Luke 1.71 . , and annoyance with assaults z z 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 Mr , Caluin expounds it . a a 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 b b Ephes. 6.13 . . Eó ergo plus nobis est negoty & molestia c c 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 f f 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 , thou remaynest setled and established in that doctrine that it teacheth . 2. Truth of Heart , whereby thou seekest to approue thy selfe before God , who ( saith Dauid ) Loues truth in the inward affections g g Psal. 51.6 . 3. Haue in thee truth of speech , wherby thy mouth and thy minde , thy heart 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 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 Breast-plate 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 h h Psal. 6.2 . , sore vexed in thy Soule i i Verse 3. , faint in thy mourning k k Verse 6. , and be consumed with Griefe l l 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 m m Iob 13.15 . . But being thus shielded .

5 The Helmet of hope . Thou must haue also the Helmet of Hope , or Saluation n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 , with which liuely , powerfull , sharpe , piercing , diuiding , 6 The Sword of the Spirit . discerning o o 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 p p 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 q q 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 r r 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 s s Psal. 1.1 . , but the Ancients , foure , to wit , 1. Cogitatio . 2. Propofitum . 3. Actio . 4. Obduratio t t Iarob de valen. in Psa. 91.5 , 6 , 7 : Thought , Purpose , Performance , and Continuance . By Thoughts , sinne causeth vs to stumble ; By Purposes it maketh vs to Fall ; By Performance it causeth vs to Lye Prostrate ; By Continuance it maketh vs Obdurate ; Which is it's full pitch , and tallest growth , yea , sinnes Noone tyde , 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 whit . 2. Euery where . 3. And euer ; or if you will . 1. All. 2. At all Places . 3. At all Times v v 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 Vnbeliefe , 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 x x 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 y y 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 z z 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 a a 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 b b 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 in Consuetudine venerint , aut Parua aut nulla crediderunt , saith Saint Augustine c c 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 d d 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 e e Psal. 1.1 . , id est , securé et pertenaciter perseuerare in delictis , et omnem Pietatem et Religionem habere pro Ludibrio f f 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 g g 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 h h 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 i i 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 k k 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 grosse 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 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 l l 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 m m 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 n n 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 . o o 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 p p 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 q q 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 r r 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 s s Prou. 5.5 . . Yea , saith Saint Bernard , Via Peccati Ingredientes Contaminat ; Progredientes obstinat ; Egredientes exterminat t t 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 v v 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 Viper , 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 x x 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 y y 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 , x x 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 a a 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 a a Sac●onius in v●… . Vesp . 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 the Leuites laid open the sinnes of the whole land , Condemning themselues , and Commending the Lord . Confessing his kindnesse vnto Them , and their Vnkindnesse 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 b b 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 c c 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 d d Iob 11.6 . , and That their wickednesse is Great , and their Iniquitie Innumerable e e 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 f f Iob 23.10 . : therefore spare thy speech , saue thy breath , looke to thy selfe and 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 g g 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 .

Vse 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 h h Ioh. 11.11 . , haue not beene vnto Death , but for the Glory of God i i 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 k k 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 l l 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 m m 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 , 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 , 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 , 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 . Lastly , for Drunkennesse , Why ? that is but Good-fellowship , 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 n n 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 o o 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 p p 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 q q 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 r r Luke 1.74.75 . That being freed from Sinne , we should be made the seruants of Righteousnesse s s Rom. 6.18 . . That being bought with a Price , wee should glorifie God t t 1 Cor. 6.20 . . That the Grace of God hauing appeared , it should teach vs to deny Vngodlines , &c v v 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 x x Leuit. 22.18.31.16.13 . . Therefore shall yee eate the Passeouer vnto the Lord your God y y 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 z z 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 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 ? T is 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 a a 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 b b 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 c c Psal 121.2 . . Againe , Are Kings saued by the Multitude of an Hoast d d Psal. 33.16 . ? why then did not that Multitude of the Midianites , who lay like Grashoppers vpon the earth , and whose Cammels were numberlesse e e Iudg. 7.12 . ? why did not they saue themselues and destroy Israel ? Thirdly , Are mighty men deliuered by their much strength f f Psal. 33.16 . ? why then did not Goliah , that Vncircumcised Philistim , who came to Dauid with A Sword , a Speare and a Shield g g 1 Sam. 17.4● . , to ouercome him that had onely A staffe in his hand , fiue smooth stones , and a Sling h h 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 i i Exod. 14. a v. 7. ad 28. ? Why ? euen because The Lord was their Helpe , and their Shield , saith Dauid k k 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 Vera fiducia confugiunt l l 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 m m 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 n n 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 o o 1 Sam. 7.10 . . By Him alone had Dauid strength against that Goliah p p 1 Sam. 17.50 . . By Him onely had the Shunamites sonne Life q q 1 King . 4.36 . , and by Him and His Christ was this man made Whole r r 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 s s 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 t t 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 v v 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 x x Rom. 8.37 . , That Corroboration is an hearoe of Grace that commeth from Aboue y y I am . 1.17 . , That Establishment comes from His free spirit z z 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 a a 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 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 b b Isay . 10.15 . ? No ; Nec in vllo gloriandu●● est , quia Nostrum nihil est c c 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 d d 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 e e Exod. 20. . And therefore saith the holy Ghost ; Left Israell should vaunt it selfe against God and say , MINE hand hath saued me f f Iudg. 7.2 . , the Lord would not suffer Gideon to goe forth with any more then Three hundred men of Israel g g v. 6.8 . , against two and thirty thousands of the Midianites , and they put them to flight h h 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 i i 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 k k Iohn 19.10 . . Might not a man say of his Exaltation , as Ambrose said of Caines Desperation l l 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 m m Iohn 11.19 . : Imperium Malorum a Deo sit , The wicked must know That there is no Power but of God n n 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 o o 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 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 p p 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 ouerwhelmes 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 q q Adams Blacke Deuill . p. 73. , That Impenitencie for the Former part of our life , doth bespeake Impudencie in the Latter end , and by often prostitution of our Hearts vnto vncleannesse we get an Whores forehead r r Ier. 3.3 . , that cannot blush , so that A worse thing cannot but come vnto vs .

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

And they are likewise two in number , to wit .

First the Certaintie . Lest , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 s s 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 t t Gen. 4.7 . ; and againe , My sinne is greater then I can beare v v Verse 13. ; and a third time ; Your sinne shall finde you out : x x Numb. 32.23 Psal. 140.11 . There both Montanus y y Bib. Heb. in Gen. 4.13 . Punitio vt feram . , Iunius and Tremelius z z 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 a a 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 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 a a 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 b b 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 c c Heb. 12.7 . ? It may be thou complainest that thou hast , shamelesse , mocking , and prophane Children , why so had Abraham an Ishmael d d Gen. 16.15 . , Noah a Cham e e Gen. 9.21 . , Isaack an Esau f f 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 g g 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 h h Prou. 11.31 . ? Will hee doe this to the Greene tree ? What shall be done to the Dry ? i i Luke 23.31 . Will he begin to plague the Cittie , where his Name is called vpon , and shall you goe free ? saith Ieremie k k Ier. 25.29 . . No , If iudgement begin at Vs , saith Saint Peter l l 1 Pet. 4.17.18 . , then Horrendam Vltionem ijs instare , quorum nunc potior videtur conditio , saith Mr. Caluin m m 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 n n 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 o o 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 p p 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 q q Psal. 10.12 . , or , Tush , no harme shall happen vnto vs r r v. 14. .

You Ignorant men and women , whose cry is ; That t was 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 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 s s 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 . Vbi Peccatum ; ibi Procella t t 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 v v Rom. 6.23 . , beleeue thou the well experienced in godlinesse which saith . Dulce Peccatum , Amara Mors x x 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 y y 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 rationis Now followes the Extreamitie . A worse thing .

The subiect that I am to speake of is Sickenesse still , and 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 x x 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 y y Beza annotat . in Mat. 12.45 . saith is somewhat more , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Aliquid deterius quám prius z z 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 a a 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 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 b b 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 . Verse 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 c c 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 d d 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 e e 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 ? 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 f f 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 g g Psal. 58.11 . . So that we shall not neede to aske that question of olde : Where is that God of Iudgement h h 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 i i 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 Valiant 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 k k 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 . T is 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 l l Mat. 24.6.8 . . As if he had said , They shalt be more in number , and greater in 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. m m 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 ; Vnseasonable 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 n n 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 o o 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 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 same effect in mens mindes by your corrections , as God doth by His : Namely , That they shall open their eares p p 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 .

FINIS .