THere is a Text of holy Scripture whereunto all Licentious Libertines, Independent Ʋsurpers, and Prophane Atheists doe (though most unjustly) lay a peculiar claime, that it might be as a Covert to hide, or a Parasite to palliate all their Diabolicall Stratagems, Machiavellian Designes, and most Detestable Abomi­nations: viz: Eccles. 7. v. 18. Be not thou just overmuch.

And there is a place of holy Scripture wherein all God's deare Children have a due interest and a just right and title; which is as a scourge to correct, or a two-edged Sword to confound all their Enemies, and a comfortable Directory for themselves: Jam. 3.2. In multis offendimus omnes, (i.e.) In many things we offend all.

Petrus Tenorius Archbishop of Toledo, having a long time considered the weighty reasons on each side, whether Salomon was damned, or saved; in fine (remaining still doubtfull of the truth hereof) caused him to be painted in his Chappel half in Heaven, and half in Hell: Whether this Father deserved, for [Page 2]this his uncharitable incredulity, commendation or condemna­tion, let all good Men judge: Yet, am I confident, that I shall not deserve any blame, if I should pourtray a good Christian half in Heaven and half on Earth; Halfe in Heaven; by reason of his regenerate part; devout orisons, divine contemplation, and heavenly conversation: Half on Earth; in regard of his naturall part; inherent corruption, Sathan's suggestion, and the world's infection: A Child of God being like unto Saint Anselm's Bird soaring with winged swiftnesse towards Heaven; but being tied (by the Shepherd's wanton Boy) to an heavie stone with a long string, was forcibly brought downe to the Earth againe. We are prest and ready to flie (as it were) to doe the Will of our heavenly Father, when we have tasted the first fruits of the Spirit; but immediately are pull'd downe againe to our owne earthly imaginations and sinfull affections, by the stone-weight of our owne depraved nature: [...] For, in many things we offend all.

Which words doe afford us Two generall parts:

I: The first is the Delictum, or Offence: Aggravated,

First, by its perennity or assiduity: It is not said, we have of­fended, or shall offend; but, we doe offend: like a quotidian Ague, it takes and shakes us every day.

Secondly, by its multiplicity: it cannot say as Elijah did, I am left alone, and they seek my life: Non in pancis, sed in multis, not in a few things, but in many things we doe offend.

II. The second mentioneth the Delinquents or Offenders: Described,

First, by a plurall Personality and a gracious affinity both in respect of God and themselves. Nos, We.

Secondly, by their Generallity, not partially but universally expressed, Omnes, All. Et qui dicit omnes excludit neminem, and in saying [all] he excepts or exempts none at all, from offen­ding, and that in many things. In multis offendimus omnes, (i. e.) In many things we offend all.

Which Text is as an eye in the head wherewith we may see our owne Deformity: Or as a tongue in the head by which we [Page 3]may and must confesse our manifold infirmities and aberrations. It is as a Garden full of sweet flowers intermixt with many and diverse stinking weeds. It is as a flourishing Vine laden with sowre grapes, which (by God's assistance) I shall presse; that with the juyce of them your appetites may be more and more sharpened to eate and digest the true bread of life.

Begin we therefore with the first generall part of my Text, which is, the Delictum or Offence:

The vulgar Latine translates the originall word, Offendimus, we offend, or stumble. Sinne (indeed) is offendiculum, a stumbling stone, or block of offence; and it lieth in our way, which way soever we turne our selves; so that if we stumble not upon it, but misse it; it was the grace of God that upheld us, and gave us warning of it, that we might have the more free progresse in our journey to the heavenly Canaan. Sin offendeth God, our selves, and our Neighbours.

First, it offendeth God, who is Holinesse it selfe, and therefore cannot but abominate it in his Creatures. It caused him to re­pent that he had made Man, and to be sory at his very heart, Gen. 6.6. Yea, sinne is so offensive to him, that nothing but the merits and intercession of his beloved Sonne and our alone Saviour, Jesus Christ, can appease his wrath, and turne away his displeasure to­wards us.

Secondly, it offendeth our selves, and that, First, in respect of the new man or regenerate part: If thy right eye offend thee pluck it out, Mat. 5.29. where by the eye, hand and foot, our Saviour meaneth, the lusts of the flesh and the concupiscences of the old man, which doe often molest and offend the new man, in its running in the path of God's commandements. Secondly, in respect of the Conscience; every sinne is a sicknesse, and a soare: It is flagellum animae, yea, mors animae, as Saint Bernard calls it, the scourge of the soule, and death of the soule. When the conscience is throughly awakened for sinne, it casteth the soule into many pangs and throws, and leaves it void of all com­fort, till Christ Jesus brings it into his wine-cellar of consolation, and spreads over it the banner of his love: If he doth not, it proves, not onely an Accuser, and a Judge; but an Executioner also.

Thirdly, it offendeth our Neighbours: it made the holy Pro­phet David complain bitterly in his abode with incorrigible, im­placable, and prophane Persons, Psal. 120. Woe is me, that I am constrained to dwell with Meseck, and to have my habitation among the tents of Kedar: My soule hath long dwelt with those that are Enemies unto peace. The Sodomits unlawfull deeds vexed Lot's righteous soule from day to day, 1 Pet. 2.7, 8. And these five severall waies, especially doe we offend our Neighbours: 1. By evill example. 2. By evill counsell. 3. By base detraction. 4. By false doctrine. 5. By the abuse of Christian liberty. Let therefore our light so shine before men, that they seeing our good works, may glorifie our Father which is in Heaven, Mat. 5.16. Let us with Saint Paul, therein exercise our selves to have alwaies a conscience void of offence toward God, and toward Men, Act. 24.16. Let us give no offence neither to the Jewes, nor to the Grecians, nor to the Church of God, 1 Cor. 10.32. In a word, Let us not doe any thimg with­out Faith and Charity: Whosoever walketh according to this rule, Peace shall be upon him, and upon the Israel of God.

But, we doe not onely give, and take offence our selves, stumble our selves and make others stumble; but we also fall, and so our best Translation renders it, In multis labimur omnes, [...], we fall many waies. This Fall is not corporall, but morall; yet by a Corporall we may understand a Morall fall; for as he that falleth, in regard of the sight of his body, commeth lower, and withall, ordinarily taketh a bruise, even so is it in a morall fall: Our nature by it becomes not onely more base and vile, but more feeble also: But this phrase importeth a difference of Sinners: some draw iniquity with the cords of vanity; others account it vanity, and doe feele vexation of spirit to be drawne into iniquity with cords: Some doe take pleasure in sinning; others doe esteem it a sinne to take pleasure therein: some doe sinne through malice; some through frailty: some comit sinne; some fall: They sinne through malice, in whom the principles of conscience are corrupt, who wittingly and willingly commit sinne with greedinesse: neither before the fact feeling any re­luctancy, nor after the fact conceiving any sorrow: These ac­count darknesse, light; and light, darknesse; evill, good; and good, evill; as the Prophet speaketh, Isai. 5.20. It is improper to say [Page 5]that these doe fall into sinne; for, will any one of set purpose fall to hurt himselfe? To be overtaken in a fault, (which phrase Saint Paul useth to the Galatians, Gal. 6.1.) is nothing else but this falling in my Text. The phrase reacheth onely those who sinne, dum aut latet veritas, aut compellit infirmitas, as venerable Bede speaketh, either when they are sophistically circumvented, or unawares transported, and so take a fall. Let him therefore that thinks he stands to himselfe take heed lest he fall, 1 Cor. 10.12. For, it is not said, we have fallen, or shall fall; (though true e­nough) but, we doe; noting unto us the assiduity, or daily con­tinuance of our falling; which is the first Particular of the first Generall, and comes now in order to be handled.

We doe continually sinne, even from the morning of our youth, to the evening of our old age: yea, from our very cradles, even unto our graves. Our life is a dying, and our dying is our life: Our breathing under Heaven is a breathing against Heaven, and we live not a day without sinne. A just man (saith Salomon, Prov. 26.16. falleth seven times, yea, (in a day) every day. This is the common addition, frequent in the antient Fathers, though not found in the Originall. But, God himself saith, that the imagination of mans heart is evill from his youth, Gen. 8.21. And (in Gen. 6.5.) he saith, The imaginations of the thoughts of his heart are onely evill continually: The Hebrew renders it, every day. Should not this teach us all to be ready to forgive the frequent, continuall, and daily fallings, and offences of our Brethren?

Peter said unto our Saviour, How often shall my Brother sinne against me, and I shall forgive him? unto seven times? Jesus said unto him, I say not to thee, Ʋnto seven times! but, unto seventy times seven times. Saint Austine makes this question upon these words, Why (saith he) doth our Saviour say, Seventy times seven times; and not an hundreth times eight times? The answer (saith he) is ready; From Adam to Christ were seventy Gene­rations; therefore, as Christ forgave all the transgressions of whole mankind parted and diffused into so many Generations; so also we should remit as many offences, as, in the terme and compasse of our life, are committed against us.

Againe, what doth this teach us to act towards our selves? Surely, every day to examine our owne hearts in our chambers [Page 6]and to be still: To keep by us an Ephemerides of our thoughts, words, and deeds: To practice Pythagoras his golden verse and advise, Before (saith he) thou sufferest sleep to possesse thy ten­der eyes, aske thy soule thrice over, [...]; Whither have I gone? What have I done? What opportunity have I lost? Or, to imitate Sentius, who, when the day was past and the night come wherein he should take his rest, would aske his mind, What evill hast thou healed this day? What vice hast thou stood against? In what part art thou bettered? And then finding our fallings and offences, let us be instant in Prayer and Repentance: We doe continually of­fend our gracious God, making his displeasure to arise; let us therefore continually use the meanes which conduce to a Pacifi­cation, and that is, Prayer: He that prayeth most frequently is the best Christian, and hath the most interest in Heaven, He lives most comfortably, and dies most cheerfully. And being our whole life is a time of sinning; let us make our whole life a time of repenting. Redeat homo, c. 7. saith S. Austine, Let a man returne by daily lamentations to that from whence he is fallen by vaine delectations: Let not the Sunne set in Gods anger to night us: Let us not live a day longer before we begin to live indeed: Let us not climbe up into our beds, before we have climbed up into God's favour: Let not the eyes of our bodies be shut with sleep, before the eyes of our soules be opened by repentance. It would be (doubtlesse) a great deale of ease to our troubled spirits, if this our continuall offending were confined to some one pettie sinne, whereunto we are unwillingly carried, by our owne natu­rall concupiscence, provoking, by the Devils subtilty, perswading, and by the world's vanity, alluring; But, behold our wretched condition, by reason of sinnes multiplicity; which brings me to the second Particular of the first Generall: viz: We offend, in multis, in many things.

Mille modis offendimus, we doe offend a thousand waies: we run through more sinnes every day than there be signes in the Zodiacke: Our graces are in a Shekel; but our sins in an Ephah: Our graces are diminutives; but our sinnes are augmentatives. Sinne like heresie, is of an encroaching nature; as one heresie proveth another; so doth our sinne usher in another, the lesser [Page 7]alwaies making roome for the greater: Let us not therefore onely weigh our sinnes; but also number them: If they seem small, we cannot count them; for, as the Prophet David speak­eth, Psal. 19.12. Who can understand his Errors? or, Who can tell how often he offendeth? A negative interrogation is as much as an affirmative proposition, and an affirmative interrogation as much as a negative proposition: Who can tell how oft he offen­deth? that is to say, not any one can tell; viz: if we consider the acts of sinne; but we may and must number the kinds of sinne, and ferret them out as so many Achans, by the poll. Consider (my Brethren) that we are guilty of sinnes of Omission, and Commission; of Ignorance, and Knowledge; of Weaknesse, and Wilfulnesse, &c. We sinne within us, and without us: Within us, by the Faculties of our soules, by the words of our mouth, and by the works of our hands.

1. We sinne in our Understanding, Will, Affections, and Pas­sions.

2. In our Silence, and in our Speeches, whether Ordinary or Extraordinary, whether Civill or Sacred.

3. In our Actions, whether Passive or Active; and in Active, whether Naturall or Morall; and in Naturall, whether they be such as tend to our Being, or Wel-being: and in Morall, whether Politicall, or Ecclesiasticall. We sinne againe, by the outward Members of our bodies, as Feet, Hands, Eyes, and Eares, when we use them as members of unrighteousnesse. What shall I say? Doe we not in many things offend all? Surely, in our very best Actions we doe scatter many imperfections, and we faile, either in the end matter, manner, or measure of our obedience. Should the Lord call us unto a strict triall, how ignorant would our knowledge be found? How fraile our faith? How wavering our hope? How proud our humility? How froward our pati­ence? How cruell our mercies? How lukewarme our prayers? How superficiall our repentance? Alas! alas! Many are the in­firmities of our soules, many the deformities of our lives; they are more in number than the haires of our heads, or the sands on the sea-shore; so that we may well say with David, Psal. 130.3. If thou, ô Lord, be extreame to marke what is done amisse, who can be able to stand? Surely, that who, (saith Saint Chrysostome) is [Page 8]no body at all. Let us therefore (with Martha, though in an­other case) be much troubled for these many things, wherein we offend all; and (with Mary) chuse the better part, that shall never be taken from us, Luke 10.41, 42. Yea, let us, who offend in many things, beware that we give not our selves the reins to offend in every thing: For, the Saints of God, though they doe offend in multis, yet, not in omnibus, though in many things, yet, not in all things: Wherefore, all things worke together for the best to them; but, non ex ipsorum meritis; sed ex merâ ipsius misericordiâ, not as flowing from the stinking puddle of their owne base merit; but, as issuing out of the cleer fountaine of God's free and meer mercy: For, In many things we offend all. Which brings me to the second Generall part; wherein I ob­served, the Delinquents, or Offenders, described two waies:

First, by a plurall personallity, and gracious affinity; both in respect of God and Themselves: Nos, We.

Secondly, by their generallity, not partially; but universally expressed: Omnes, All.

1. Begin we with the first, Nos offendimus, we offend. Are the KING-Deposing, KING-Killing, ambitious, Jesuited Inde­pendents; the rigid, usurping Presbyterians; the love-sick Fami­lists; the milk-white Brownists; the lawlesse Antinomians; the Saint-reigning Millenaries; free-willed Arminians; new-fangled, and schismatically intangled Reformers (I should have said De­formers;) meritorious and supererrogatory Romanists, with many more, the like Offenders, comprehended: Are they (I say) comprehended in this We, in the Text? Surely, we find them not in the sacred Pages of holy Writ, much lesse in this word We: But find them we shall, in their own fanatick Pamphlets, blurd with self-justifying; yet, most damnable errours; making the holy Scripture a Nose of Wax, or a Ship-man's hose, any thing, or nothing, to serve their owne turnes; like Saint Austine's Here­tiques, of whom he thus speaketh, Scripturas ad suum sensum; non suum sensum ad Scripturas adducunt: They do not reduce their senses unto the Scripture, when they read; but doe wickedly captivate the Scriptures unto their owne senses and meanings. Let us therefore looke upon the plurall personallity, it con­taining not a gracelesse, but a gratious company, such as are [Page 9] magnum genus, (as Chrysologus terms them) of a right noble stock: Yea, they are [...], Of the blood-Royall, in a spirituall sense: For, God is their Father, Christ their elder Brother, the Holy Ghost their Comforter, the Church their Mother, Heaven their inheritance, and Regeneration their Evidence; yet, are they Offenders in many things, and this they doe in humility and sin­cerity of heart acknowledge. In many things (saith Saint James) We doe offend: I, an Apostle, and you Professors, even we; who are called, justified, sanctified, and redeemed by the pretious blood of Jesus Christ. That the deare Children of God, both Ministers, and People have been, are, and shall be Offenders in many things, even to the world's end; not onely my Text, but other places of holy Scripture doe sufficiently declare. Was not Noah a man beloved of the Lord, and a Preacher of righteousnesse? yet, was he not inebriated with his owne wine? Vino captus, qui diluvium fugerat, saith Saint Ambrose, He was freed from a deluge of water, and drowned in a deluge of wine, Gen. 9.21. Had not Lot his Epithete of Just, Just Lot? 1 Pet. 2.7, 8. And was not he vexed at the uncleanly conversation of the wicked? And did not he see the Sodomites burnt with fire for their lusts? yet, did not he doe wickedly, and (being delivered) burne with incest? Joseph sinned, in swearing, By the life of Phardoh, Gen, 42.15. Aaron sinned, in making the golden Calfe for the Israelites to worship, Exod. 32.21. And he and Miriam sinned, in murmuring against Moses, Numb. 12.7, 8. The Prophet Jonah transgressed in flying from Joppe to Tharsus, and in justifying his unjust anger for the Gourd. Moses (though the Servant of the Lord, and the meekest Man upon the earth) offended in unbelief and anger, Numb. 20.12. & 16.15. The Prophet David was a man according to God's owne heart, 1 Sam. 13.14. and in the state of regenera­tion; yet, his heart was uncleane, Psal. 51.10. and he fell into the sinne of adultery, hypocrisie, murther, and ambition, 2 Sam. 11. & 24. Salomon, the wisest Man upon the earth, committed folly. Job the patientest, yet not altogether to be excused of impati­ence; nor Elias of passion; nor the Sonnes of Zebedee, of am­bition; nor Peter and Barnabas of dissimulation, Gal. 2. No, nor the blessed Virgin her self, of vain-glory. Saint Peter was coura­gious, yet pusilanimous; Confident, yet Diffident; so faithfull [Page 10]that Christ built his Church upon his Faith; yet denied, and that with execration, his Lord and gracious Redeemer: nay, all Christ's Disciples (though at one time they forsook all to follow him, yet at another time) they all forsooke him and fled. But, why should I thus discover my Father's nakednesse? rather (indeed) would I goe backward and cover the same with the mantle of my pity: Yet, let us not be too lavish in pitying them; For, God hath caused their infirmities to be recorded:

First, to let us understand that both they and we have one and the same God, who was alwaies offended with sinne, were the Persons that wrought it never so great or glorious.

Secondly, to let us know that both they and we have one and the same Physician to cure us of all our maladies, viz: the imma­culate Lamb Christ Jesus, who saveth his People from their sinnes, Mat. 1.21.

Thirdly and lastly, to teach us circumspection and cautelous­nesse, to flie from sinne as from a Scrpent, and to say to it as Pharach said to Moses, See that thou see my face no more; or as Abraham to Lot, If thou go on the right hand I will goe on the left, or if thou go on the left hand, I will go on the right: For, if the deare Children of God, who have gone before us both in time, and in the graces of the Spirit beare such reproach, by reason their corruptions are registred; what shall we sustaine, who live in a brighter Age, and upon whom the ends of the world are come?

But, (alas!) so base is our nature that sinne will be a Jebusite; it will be a constant guest to our house, though it sitteth not in the chiefest room; it is bred in the bone, and it will not out of the flesh, untill Joseph's bones be carried out of Aegypt, (i. e.) untill we be out of this world. As Israel could not passe to Canaan, but through the Desart of Zin: so we must not look to passe to our spirituall Canaan, but through the wildernesse of sinne. Sinnes are like Rebels, that not onely revolt, but also keep castle against their Soveraigne, from whence they are not easily removed. Aristotle tells us of three things that doe acquire wisdome, viz: Nature, Learning, and Exercise: Sure I am, not these; but God's free grace can make us avoid sinne. Philosophers are of opini­on, that if the inferiour spheres were not governed and stayed by the highest, the swiftnesse of their motion would quickly fire [Page 11]the world: So I may very well hold, that if the affections of God's dearest Children were not moderated by the guidance of his holy Spirit, they would run so farre into sinne, as to precipi­tate their soules into the black gulfe of eternall destruction; for, our reason is no better than treason, and our affections are no better than infections. We cannot truely say of our selves as Isidore too boldly of himselfe; For fourty yeares space (saith he) I found not in my selfe any sinne, no, not so much as in thought, anger, or any inordinate desire: or, as Alexander de Hales of Bonaventure, His life was so upright, (saith he) that Adam seemed not to have sinned in him. No, no, (my Brethren) look upon a Christian, at the best, whilst he liveth in this world, and you may well compare him unto the Arke of the Covanant, which was but a cubit and half high, an imperfect measure, by this you may know his stature; adde what you will, it will be but a cubit and an half: Perfectly imperfect was he, when he began; imperfectly perfect when he ends in all his actions. Therefore (as we doe offend in many things) let us in humility and sincerity of heart acknowledge and confesse the same, (as Saint James in my Text) In many things we doe offend.

This hath been the constant practise of God's beloved ones: What is man (saith Eliphaz) that he should be cleane? and he that is borne of woman that he should be just? Behold, God found no sted­fastnesse in his Saints: yea, the heavens are not cleane in his sight, Job 15.14, 15. Therefore Job acknowledgeth his failings, Job 7.20. and when he came to plead with God for his uprightnesse, did abhorre himselfe, and repented in dust and ashes, Job 42.6. Nehemiah maketh a large confession of his own and the Peoples sinnes, Nehem. 9.5, 6, 7. So Ezra, and Daniel, in the behalf of the People, confesse that justice belongeth to God; but shame and confusion to themselves, Ezra 9.5, 6, 7. Dan. 9.6, 7. Salomon hath his Booke of Acknowledgment, viz: Ecclesiastes. David confes­seth his folly in numbering the People, saying, I have sinned ex­ceedingly in that I have done, therefore now Lord, I beseech thee, take away the trespasse of thy Servant: for I have done very foolish­ly, 2 Sam. 24.10. He confesseth likewise his Adultery with Ʋriah's Wife, and his Murder, in causing her innocent Husband to be slaine: And for these he is content (if I may so speake) to doe [Page 12]penance every Lords-day in our Congregations where his Psalms are preached, read, or sung: For, in how many Psalmes hath he recorded his offences with his owne hand! Those that came to John the Baptist to be Baptized of him, came confessing their sinnes, Matth. 3.6. Saint Peter said to Christ, Goe from me for I am a sin­full man; and Saint Paul saith, I doe not the good thing, which I would; but the evill which I would not, that doe I, Rom. 7.19. Nay further, Saint John saith, that we sinne, in saying we have no sinne, 1 Joh. 1.8. If we say that we have no sinne, we deceive our selves, and there is no truth in us. But (peradventure) some will object and say, doth not the same Apostle averre, (1 Joh. 3. part of 8, & 9. v.) that he who committeth sinne is of the Devill? And whosoever is borne of God sinneth not: for his seed remaineth in him, neither can he sinne, because he is borne of God? I shall answer briefly, To com­mit sinne signifieth, not simply to sinne: It importeth not a mixt action, wherein the Sinner is partly willing, partly unwilling; but an absolute resigning of that faculty for the performance of wicked designes. [...], he which doth settle and set himself to worke wickednesse, is of the Devil: But, he that is borne of God sinneth not, nor can sinne: that is, doth not, nor can indulge or cocker his sinne; the one is transported by his owne rebellious will; the other inforced by urgent necessity: the one is carried forward by a prompt and peremptory inclination; the other by violent & coactive temptation: the former sinneth of a premedi­tate mind; the latter by constraint: doe what we can, whilst we carry about this masse of corruption, sinne will have its residence in us, even in the best of us; but we will not suffer it to reigne in our mortall bodies, that we should obey it in the lusts thereof. If it violently overrule us, we will not willingly let it rule over us: If therefore a poore Sinner can say with the Apostle, Rom. 7.23. I would not willingly doe that evill which I doe; It is the law of my members that rebelleth against the law of my mind, and leadeth me captive to the law of sinne, he may look with comfort towards the Mercy-seat. For, Peccata non nocent, (saith S. Jerome) si non placent, Our sinnes shall not hurt us, if they doe displease us; for, in many things we doe offend,—

But, why doth not the Apostle say, we offend in a few things, but in many things, and why in many things, and not in all things, [Page 13]or every thing? It is resolved in a word, We offend, not in a few, but many things; because we have not a few, but many subtile, malitious, vigilant, strong enemies; and, not the least, is our owne inbred corruption: We offend, not in all things, or every thing; because the grace of God supporteth us, and his grace is sufficient for us, for by grace are we saved, 2 Cor. 12.9. Ephes. 2.5. In the best of God's Children there is Nature, Crea­tion, and the first Adam, which makes them to offend in many things. Againe, there is in them Grace, Regeneration, and the second Adam, which makes them, not to offend in all things. If we thinke, that we are too weake by nature to resist and vanquish sinne; let us comfortably assure our selves, that by grace we shall be Victors; yea, more: than Conquerours, through Jesus Christ, who hath so freely and dearly loved us. The flesh, or the nature of man (saith Saint Paul, Rom. 7.) lusteth against the spirit, and the spirit against the flesh, so that we cannot doe as we would: If we would serve God, so holily, cheerfully, and constantly, as the Angels in heaven, we cannot, because the flesh lusteth against the spirit: If againe we would sinne with full consent of will, so brutishly as the wicked doe, we cannot, because the spirit lusteth against the flesh. Let us therefore implore this spirit of Sanctifi­cation, and let us beseech the Almighty to drive the Zanzum­mims, our sinnes out of the land of our hearts by the Israel of his grace. It is said, that Hercules led Cerberus in a lease: Oh! let us pray to God to give us power and victory over our mon­strous, deformed sinnes, that they may not command us; but we them: And, if at any time we be overtaken in a fault, let our hearts smite us immediately; let us crie to God earnestly for his pardoning, preventing, and persevering grace. Alas! what is our life? is it not as it were a Booke? our birth is the Title-page, our baptisme the Epistle Dedicatory, our groanes and cryings the Epistle to the Reader, our childhood is the Argument and Contents of the whole ensuing Treatise, our life and actions are the Subject, our sinnes and errours are the Faults escaped; there­fore let our repentance be the Correction; let not us think our selves too good for the office; for, even we are Offenders. Again, let us not turne ego into ille, or nos into vos; let us not look upon the offences of others, and forget our owne. The Cock clapt his [Page 14]wings first to his own sides and awoke himself, before he crowed to awaken Peter; so let us say to our selves, we have offended, before we say to others, ye have offended. It had been good for Narcissus, ut non viderat ipse, that he had not seen himselfe; but our greatest happinesse would be in seeing our selves. Let us not be Mole-eyed towards our selves, and Eagle-eyed towards our Brethren, and so turne Christ's, Sed vos pro vobis, into Virgils Sic vos non vobis. Let us not be like Crates Thebanus, who is called, [...], a Dore-opener; because he used to rush into every mans house (as our English-H [...]drivers did alate) and there to find fault with whatsoever was amisse. let us not say as Peter did of John, Hic autem quid? What shall this man doe? as one carefull of other mens Estates: But, let us say, Domine! quis ego sum? Lord! what am I? Domine! miserere mei peccatoris, Lord! be mercifull to me a Sinner. Lastly, let us, who offend in many things, beware that we want not one thing, namely, a thankfull heart to him, who will not suffer us to offend in all things; but (notwithstanding our many offences) will acknowledge us for his owne, guide and governe us with his grace in this world, and receive us into glory in the world to come. In many things we doe offend; nay, more, In many things we offend [all:] which brings me to the last Particular, viz: the Delinquents, described by their Generallity, All.

It is not said Ye all; but We all: Here is One, and All; Many, and All; yea, Saints, and All: For, We All are under this black Rod. Would a Committee-man, a Colonel, a Generall, assume to himselfe such a word of charge, and such a chargeable word as this? No surely, though a Cobler: Yet, the word is generall, and (for ought I know) belongeth to a Generall: But, shall I say, to a Thomas, who would not believe his Master? Nay, rather to a blessed Saint, (viz: Saint James) who died (though a Bishop) for the honour of his Master, Quis non contremiscat (faith Saint Au­stin) cum Apostolus dicit [Omnes?] non offenditis, sed offendimus? Who cannot but tremble, like the heartlesse Deer, to heare the Apostle pronounce this impartiall word [All?] and not ye all, but we all offend? Tremble then we must; for, the Prophet Isaiah hath his Nos omnes too; All we, like Sheepe, have gone astray; we have, every one, turned to our owne way, Esay 53.6. And, Pec­care, [Page 15]est more peccandum errare; to sinne is to goe out of our way, like silly Cattle, Sheep especially. Moreover, this [All] pricketh, not onely the Church Militant, which is invisible; but that part also, which is visible: For, à meliori ad pejus valet ar­gumentum: If Aaron maketh a molten Calfe, the Israelites will worship it: If the Commanders plunder, the common Souldiers will steale: If the Babes of grace will depose their KING, the gracelesse Babes will murther Him: If black Saints have their aberrations, white Devils will have their transgressions; Who can say, I have made my heart clean, I am cleane from sinne? Prov. 20.9. Surely, there is no man just on the earth, that doeth good, and sinneth not, Eccles. 7.22. There is no man that sinneth not, 2 Chron. 6.36. Wherefore the Spouse of Christ doth ingenuously acknowledge her black hue and swart complexion, Cant. 1.5. And, the Fathers doe commonly compare her to the Moone, and well may they doe so, in respect of her borrowed light, and spotted face: All the beames which she reflecteth to the world, are darted upon her by the Sunne of righteousnesse, and yet by reason of her un­equall temper, in her brightest shining, she appeareth spotty. As a faire face, hath a wart; a goodly pomgranate, a rotten kernell; good wine, lees and dregs; the Sunne, his eclipse; the Moone, her spots: So the visible Church of Christ hath her imperfections and faults: And that too, both in respect of 1 Doctrine, and 2 Conversation. We know but in part, saith S. Paul, 1 Cor. 13.12. When the Sonne of Man commeth, shall he find faith on earth? saith our Saviour, Luke 18.8. Againe, for her Conversation, she is like Jacob's party coloured sheep: there will be a speckled breed, so long as the flocks cast their eyes on motly vanities, in the gut­ters of this world. There will be tares amongst the wheat, in the same field: chaffe with the corne, on the same floore, Mat. 3.12. good fish and bad in the same net, Mat. 13.47. And all, even we all do offend in many things. Was not Saint Chrysostome blinded with the opinion of Free-will, and Peter's Supremacy? did not Saint Cyprian hold Rebaptization? did not Origen maintaine Universall salvation of Men and Devils? did not Saint Austine write doubtfully about Purgatory, and for a while held confi­dently that Children could not be saved without the Lord's Supper? Did not Saint Jerome maintaine Virginity above [Page 16]Marriage? Did not Tertullian believe second Marriage unlawfull? Illiricus fail about Originall sin? And Luther about Consubstan­tiation? Cum multis aliis, &c. Yea, whole Churches have offended in matters of Faith, and good Manners. The Galatians erred a­bout Justification: The Corinthians about the Resurrection: The Romanes, Colossians and Thessalonians, had haughty spirits, brabling Sophisters, and brethren that walked disorderly, Rom. 12.2.16. Coloss. 3.8. 2 Thess. 3.6. ver. 6. & 15.9.13. & 17. Were not the seven Churches of Asia faulty? Jezebel prevailed in Thyatira; Sardis had a name without life; Pergamus was tainted with Baalisme; and Laodicea with luke-warmnesse; and Ephesus had forsaken her first Love. And doth it not appeare, that the visible and glorious Churches of Jerusalem, Alexandria, and Antioch, have grievously erred and offended, if we looke upon the Super­stition, Heresies and Atheisme now raigning there?

And God (doubtlesse) permitteth these offences and errours in his Church, that the Elect might be imployed and tried; Re­probates left unexcusable; Gods strength appeare in our weak­nesse, and his mercy and justice in such variety of objects; For, The best of us all doe offend in many things: And are not we (think ye) much bound to our Proto parents for this our fraile and weak condition? Surely, their unlawfull desire of knowledge, brought upon them, and us all, so black ignorance, as that we know nothing (as we ought to know) Job 8.9. But we see things, per transen­nam, or, rimulam, or (as Saint Paul speaketh) darkly, as in a glasse. Can we truly say (as Saint Bernard sometimes) the image of God is neither deceased, nor decreased in us? Or, (as most of the Schoole-men) though the actuall image is decayed in us, yet the aptitudinall doth remaine? Place the image of God where you will: If in the Faculties, the Understanding is obscured, and the Will opposite: In the Appetite? that is distracted: In super­naturall graces? those are defaced. Well (therefore) may we conclude with Epiphanius, Though there be not an extinction of it in any part, yet there is an inquination in all. Yea, in a word, Man being in honour regarded not, but became like the Beasts that perish: The Fathers have eaten sowre grapes, and the Childrens teeth are set on edge: Or rather, their sweet meate hath proved unto us sowre sawce: Our first Parents, with a short breakfast, [Page 17]have brought a surfet upon us all, their Posterity, whereof they cannot recover so long as they doe breath under earths spangled Canopie: None but Christ Jesus alone was free from sinne, who was, [...], God-man: For, In many things we offend all.

Doe all we offend in many things? Then justly may we con­demne many who offend (shall I say, in great things; in the greatest things?) even in all things.

1. There is a generation as darke as Hell; yet, too too visible in our Climate: How many Sonnes of Belial have we amongst us, who feare not God, no, nor reverence man; though Gods Vicegerent, and their lawfull Soveraigne! How many cursed, se­ditious Shebaes, blowing the tumultuous Trumpets of Rebellion, and saying, we have no part in CHARLES, nor inheritance in the Sonne of JAMES; every man to his Tents, O England! How many Sacrilegious Baltasars, Plundering Achans, Heart-burning Sauls, Covetous Nabals, Oppressing Ahabs, Whorish Jezebels, Tem­porizing Demasses, Fratricideous Cains, Regicideous Jehues, Blood­thirsty Nimrods, Malicious Doegs, Backbiting Ziba's, Cursing Shi­mei's, Scoffing Chams, and Prophane Esaus! I say againe, Oh how many! The Eccho answers, Many. And these are blacke, with­out shew of the contrary, to a discerning eye: Short of Agrippa, not worthy to be termed, seeming Christians: Corrupt are they, and abominable in their doings, drinking iniquity like water, and sinning as it were with Cart-ropes: Yea, they have sold themselves to worke wickednesse in the sight of the Lord, and in the sight of men: There is no feare of God, nor shame of men, before their eies: They have made falshood their refuge, and under ungodlinesse are they hid: Therefore shall the Lord raine upon them snares, fire and brimstone, this shall be their portion to drinke: yea, the Lord shall bring upon them destruction; yea, the Lord our God shall destroy them.

2. Againe, there are a sort of People whose waies may seem right, even to a good Man: but their waies are the waies of death: Our Saviour calls them, painted Sepulchers, Sepulchra, quasi semi-sepulchra, exterius nitida, interius foetida, faire without, and foule within. They are like unto Apothecaries Galli-pots, quorum tituli remedium habent, pixides venenum, without they have [Page 18]the title of some excellent preservative; but within, they are full of deadly aconite. Without, they are Catoes; within, Neroes: heart them, no men better; search and trie them, no men worse: they will have Jacob's voice, but Esau's hand: Outwardly they will be John, but inwardly they will be Herod: They professe like Saints, but practise like Sathans: they have their long Pray­ers, but their short preyings. Counterfeit holinesse is their cloake for all manner of Villanies, and the Mid-wife to bring forth their subtilties. The Eagle soareth on high, not to flie to heaven; but to gaine her prey upon earth: So, many doe carry a great deale of seeming devotion, and lift up their eyes towards heaven; but they doe it, onely to accomplish with the more ease, safety, and applause, their wicked and damnable designes here on earth. But let such know, that simulata sanctitas, duplex iniquitas, coun­terfeit holinesse is double iniquity; and our Saviour denoun­ceth Eight woes against Hypocrites in Matth. 23. Neither (to my present remembrance) could I ever find that he converted any such. Are thy hands full of blood? make thy many prayers then and see if God will heare thee in the day of thy calamity. Isa. 1.15. He that regardeth iniquity in his heart God will not heare; his very prayers and all his outward acts of devotion, in the ser­vice of God, shall be turned into sinne unto him.

Thou dost fast (perhaps) but is it to strife and debate, and to smite with the fist of wickednesse? Thou dost give Almes to the poore (peradventure) sometimes: Thou commest to the Sacra­ment of the Lords Supper; but is thy heart all this while swolne with ambition, covetousness, envy, hatred & malice? assure thy self thy sacrifice is not accepted; for, God will have mercy, and not sacrifice; to doe this is but as the chopping off a Dogges necke. Thou pretendest a reformation, but thou wilt have it purchased by bloody and unlawfull meanes: Mark therefore what the Pro­phet Micah speakes, Mic. 3.10, 11, 12. They build up Zion with blood, and Jerusalem with iniquity. The Heads thereof judge for re­wards, and the Priests thereof teach for hire, and the Prophets thereof prophesy for money; yet, will they leane upon the Lord, and say, Is not the Lord amongst us? no evill can come upon us. Therefore shall Zi­on, for your sake, be plowed as a field, and Jerusalem shall be an heap; and the mountaine of the house, as the high places of the forrest. To [Page 19]build up Zion and Jerusalem, was (doubtlesse) an acceptable work unto the Lord: but to doe it with blood, injustice, and lies, was so detestable unto him, that he threatens an utter desolation to both Zion and Jerusalem, for their sakes. Well then, if we finde these Wolves in Sheep-skins, let us (if we can) hang them up; for they are, and will be Wolves still: Sinne they will, and that with a witnesse: Yea, let us pray, that these many black and white Devils, who offend in all things, may be cut off; that we all, who offend in many things, may not offend in any thing: For, In many things we offend all.

But doe we all continually offend in many things? And shall we doe so till death? What may we then thinke of those fanatick spirits, who doe ascribe, judgement, without errour; and holi­nesse, without sinne, unto the most sinfull Sonnes and Daughters of men? Surely, from what we have already heard, we may truly confute, and justly condemne the Church of Rome (that Whore of Babylon) for assuming to her selfe such a garment of purity and infallibility, as to merit and superarrogate Heaven; notwithstan­ding she hath not left her Whorish tricks, but still brings forth uncleane Children, of an uncleane seed; her infallibility failing, and her purity being impure; that man of sinne, viz: the Pope, (say some of their owne Writers) cannot sinne, erre, or offend: But, this being openly and apparently false; for some of their Popes have beene Conjurers, Sorcerers and Inchanters, Adulterers, Murtherers, Hereticks and Atheists; yea (in a word) their Inno­cents, Nocents; their Benedicts, Maledicts; their Bonifaces, Ma­lifaces, &c. Therefore (I say) their Jesuites of late have found out a subtile distinction, viz: that the Pope may sinne, erre and offend in his owne person, as a man, sed non quatenus Papa, but not so farre forth as he is Pope, è Cathedrâ, to define and teach errours. Although we may grant it to be a subtile distinction, yet not a solid one; for if the Pope cannot guide his owne faith, how can it be expected that he should guide the faith of the Church? The rule must not onely make strait that which is croo­ked, but it must be strait it selfe. Moreover, these Romanists de­serve to be blamed, for affirming, that the blessed Virgin was pure from all sinne, both Originall, and Actuall: Their words are these; Our Lady never sinned; our Lady never sinned so much [Page 20]as venially in all her life; she exactly fulfilled every tittle of the whole Law, that is, she was without sinne. That she was not so great a Sinner as the rest of Gods Children, I doe with humble acknowledgment believe; but, that she was without sinne, her owne expression declares the contrary, in that she said, my spirit rejoyceth in God my Saviour: If Christ was her Saviour, she must of necessity be a Sinner.

Well may likewise the Manichees, Catherists, or Puritanes, be condemned, who (as Saint Jerome writeth) avouched, That they neither had sinned, nor could sinne; because they were trees of righteousnesse, and a good tree (said they) cannot bring forth evill fruit: Therefore we cannot see how we should sinne even in thought. Likewise the Donatists, who dreamed themselves to be so perfect as by their perfection to justifie other men, as Saint Cyprian telleth us. Also, the Pelagians, and Family of Love; for they were of opinion, that they were so free from sinne, as that they needed not, neither would they vouchsafe to say that Petition in the Lords Prayer, Forgive us our trespasses, (as Saint Austine testifyeth, lib. 2. cont. Petil. c. 14.) Moreover, the Adamites, who deemed themselves as pure as Adam and Evah were before their Fall, (as Epiphanius averreth.) And the dam­nable Carpocratiant, who blasphemously belched out of their black mouthes and sulpherous breaths, that they were as holy as Christ Jesus himselfe, (as Ireneus affirmeth, lib. 1. c. 24.) I might here point out unto you many more sinful-sinlesse Justitiaries, as the Novatians, Jovinians, Enthusiasts, Antinomists, Brownists, Bar­rowists, Independents, and Millenaries: But, it is not my desire to lead you any longer in these crooked paths; for whosoever walketh in them shall not know peace: neither will I detaine you in the barren wildernesse of vaine man's pharisaicall con­ceits, where you may (doubtlesse) be scratcht and torne with thornes and briers: Rather will I bring you into a specious gar­den where you may have choice of fragrant flowers for your owne utility and consolation. Seeing then, In many things we offend all.

Ʋbi debita consideratio? Where is our due consideration? Have all Gods deare Children their frailties and deviations? Is his Church visible and invisible possessed with an Ignis fatuus that [Page 21]leads out of the way? Are his chosen, subject to many aberra­tions and transgressions? And shall not we, even all we of Eng­land, who were sometimes members of the most glorious, and envied Church in the Christian World, Search and trie our waies and turne unto the Lord our God? Gather your selves, even gather you, O Nation not worthy to be beloved, before the decree come forth, and ye be as chaffe, that passeth in a day, and before the fierce wrath of the Lord come upon you, and before the day of the Lords anger come upon you, Zeph. 2.1, 2. Let me speak to all the Tribes of Israel, to all the states and conditions of England; to you of Judah, the Princes; to you of Benjamin, the Counsellours; to you of Assur, the Merchants; and to you of Levi, the Priests: yea, to you all of what ranke or quality soever. Let me aske you, Have not all of you offended? nay, doe not ye still offend in many things? If not, what meaneth the lowing of the Oxen, and the bleating of the Sheep? What may we understand by those strong cries which ascend up to heaven for vengeance to fall downe upon us? You that turne Bethel into Beth-aven, the house of God into a den of Thieves: You, that rob the Levites of their portion, devouring whole Churches, Steeples and all, and have the bells jingling at your heeles, doe not ye offend? You, that cause judgement, and justice to grow up as hemlock in the furrowes of the field, doe not ye offend? You that take darknesse for light, and light for darknesse; bitter for sweet, and sweet for bitter: You that have spoken words, swearing falsly in making a Covenant: You that swore to make your KING glorious, the richest Prince in Christendome, to be feared abroad and to be loved at home: You, that declared and protested, that you did not fight against the Power and Person of the KING, onely against his evill Councell: You likewise that declared, [calling heaven and earth to record of your reall intentions] that you would re-inthrone Him and restore Him to His just Rights, have not ye offended? For, doth not he, that provoketh him to anger (onely) sinne a­gainst his owne soule? You, who (through ambition) have trod upon the Crowne, and trampled upon the Scepter, and would not be subject to superiority: You, who (through covetousnesse) have sequestred, and plundered mens Estates, and (to fill your unsatiable desires) have been prodigall in shedding your Bre­threns [Page 22]blood: Let me aske (I pray) have not you offended? nay, do not you still offend? Let me aske you of the Parliament & Assembly; Have not you offended God, your King, the Church, the Common-wealth, this whole Nation, & your own Consciences? shall I say in doing no good, or rather, in doing hurt? shall I doubt, ye have been the Chief Instruments, to bring upon us, and your selves (through meum and tuum) all the Interjections of woe and lamentation?

Have not Councels erred and offended, even in matters of faith? Was it not ordained by a Councell, that if any man did confesse that Jesus was the Christ, he should be excommunicate? Was there not a Councell gathered to suppresse Christ and his Doctrine? Did not a Councell consult how they might take Jesus by subtilty and kill him? Did not a Councell seek for false Witnesse to put him to Death? Was not Jesus bound, led away, and delivered to Pilate by a Councell? A Councell judged our Saviour to be both a Deceiver and a Blasphemer. A Councell corrupted the Souldiers, and willed them to tell a lie. Peter and John were withstood by a Councell, and not suffered to preach. And a Councell caused the Apostles to be beaten. Arrianisme was confirmed by the Councell of Ariminum, as Saint Jerome affirmeth. The Councell of Trent made the Traditions and workes of fraile sinfull Men equivalent to the sacred Scriptures. The second Councell of Nice established the adoration of Ima­ges. The Councell of Lateran clipt the wings of the prerogative of Princes to advance the Pope and Clergy above them. I might mention many more, besides the Councels that have been of our owne Nation in our owne Kingdome from time to time: let it suffice, that the consideration of these things ought to make us believe and embrace nothing ordained by Men, unlesse the same be consonant and agreeable to the word of God. I am sure Saint Hilarie (well weighing the premises) in his Epistle to Constantine calls the Synod of Mediolane, The Malignant Syna­gogue: And Gregory Nazianzen (in his 42 Ep. to Procopius) open­ly pronounced, that, He never saw any good end of a Councell. They are (ordinarily) like Jeremiah's figgs, If good, very good; if bad, very bad. Let us therefore, in the towring thoughts of our owne purity and infallibility, looke downe upon the black feet [Page 23]of our frailty and infirmity: For, In many things we offend all.

But, doth Saint James acknowledge this? Ʋbi cenfessle nostra? where is our confession? We decline sinne through all the cases, (saith one witily:) In the Nominative, by Pride; in the Genetive, by Luxury; in the Dative, by Simonie; in the Accusative, by Detraction; in the Vocative, by Adulation; in the Ablative, by Extortion: And shall we not acknowledge them, in any case? God gave shame for sinne, and boldnesse for confession; and, when sinne is committed, shall shame be absent? and, when it should be confest, shall shame be present? Shall we be like unto the Elephant, who will not drinke of cleer water in the limpid fountaine, lest he should see his deformity? or, like old Gentle-women growne out of date, who will not trouble themselves to behold their faces in a glasse, because (they know) they shall see nothing better than hollow eyes, pase cheeks, and a wrimkled countenance? Doe we all offend in many things, and shall we hide our selves from the light, and say we offend not in any thing? Let God be True, and every Man a Liar, as it is written. Let us not hide our sinnes, either by excusing them, with Aaron, Exod. 32.24. or by colouring them with faire pretenses and distinctions, as the Jewes. Jer. 22.14. or as Saul, 1 Sam. 15.20, 21. Or by translating them from our selves, and laying the blame upon others, as Adam, Gen. the 3. Or by defending them, or by extenuating them, or lastly, by denying them, as the Harlot, Prov. 20.30. Let us not say, as those in Saint Bernard's dayes, Non feci; si feci, non malè feci; si malè feci, non multum malè; si multum malè, non malâ intentione; si malâ intentione, tamen alienâ persuasione. I did it not; if I did it, I did it not ill in doing it; If I did ill in doing it, not very ill; If very ill, not with an ill intent; If with an ill intent, it was by another's perswasion. But let us, with David, ingenuously acknowledge our transgres­sions, and let our sinns be ever before us: For, there is no re­mission without confession, but upon our confession God will forgive. Deus tegat vulnera, noli tu (saith Saint Austine, in Psal. 31.) Si tu tegere volueris, embescens medicus non curabit, Let God hide thy wounds, doe not thou; if thou wilt needs hide them, the Chirurgeon, as one ashamed at thy folly, will not cure thee. God will not poure in the balme of his mercy till we let [Page 24]out our corruption by confession. God, with Elisha, demands vessels empty with confession before he will come in. If we set our sinnes in order before our faces, God will cast them behind his back; but, if we cast them behind our backs, God will set them before his face. If we remember them, God will forget them: If we forget them, God will remember them. Solvit criminum nexus, verecunda confessio peccatorum, saith Saint Ambrose, lib. 2. de penit. the knot of our sinnes is loosed by an humble confession of them. Ipsa agnitio culpae est impetratio veniae, saith Saint Bern. cap. 11. Med. the acknowledgment of the fault, doth impetrate pardon. If we confesse our sinnes (saith Saint John, 1 Joh. 1.9.) God is faith­full and just to forgive us our sinnes, and to cleanse us from all un­righteousnesse. It was a very easie physick which the Man of God prescribed unto Naaman, (2 Kings 9.10.) viz: to go and wash seven times in the River Jordan, and to be cleansed from his le­prosie: And surely (my Beloved) we may stand and wonder at this, if our leprosie were not as ill; nay, worse, by how much the soule is better than the body: yet, we have the same physick prescribed, onely confesse, and be cleane. Yea, (saith David, Psal. 32.5.) I said I will confesse my sinne, and thou forgavest the punishment of my sinne. Note, that this speech of the Prophet im­plies two things: First, the difficulty of the act of confession; it must not be done hand over head, but upon due deliberation, and serious consideration. [I said I will.] Secondly, God's readi­nesse to forgive: I did but say, that I would confesse, and thou forgavest: Nondum pronunciat, sed solùm promittit, & Deus dimit­tit, &c. saith Cassiodore upon the place. As yet he utters not his confession, but onely promiseth to doe it, and God accepts. As yet the word is not in his mouth that man may heare his con­fession, but God heareth and receiveth him into favour. Oh therefore (deare Brethren) let us ascend up into the Tribunall of our mind, even against our selves, and place our selves guilty before our selves, that God may place us before him. For, In many things we offend all.

But, is our condition thus transgressive, and therefore deplo­rable? Ʋbi tùm Patientia nostra? Where is then our Patience? When Samuel told Eli from the mouth of God, that the wicked­nesse of his house should not be purged with sacrifice, or burnt­offering, [Page 25]for ever; he answered both meekly and patiently, It is the Lord, let him doe what seemeth to him good, 1 Sam. 3.18. When David's Sonne, even rebellious Absalom, conspired to take his Fathers Crowne from his head, and his head from his shoulders; David fled from Jerusalem with this patheticall and patient reso­lution, (2 Sam. 15.25, 26.) If I shall finde favour in the eies of the Lord, he will bring me againe, and shew me both it, and the Taber­nacle thereof: But, if he say thus, I have no delight in thee: Behold, here am I, let him doe to me as seemeth good in his eies. When Shi­mei the Sonne of Gera came out, and cursed, saying, Come forth, come forth, thou man of blood, and man of Belial: The Lord hath brought upon thee all the blood of the house of Saul, &c. 2 Sam. 16.7, 8. What said David to Abishai, who would have cut off this Miscreants head, ver. 11. Behold, my Sonne, which came of mine owne bowels, seeketh my life: then how much more may this Sonne of Jemini? Suffer him to curse, for the Lord hath bidden him: It may be the Lord will looke on my tears, and doe me good for his cursing this day. And marvell not to heare him thus speaking, when you throughly weigh that ingenuous acknowledgement of his (in Psalme the 119.75.) saying, I know thy judgements are right, and thou hast afflicted me justly. Job upon the consideration of this, in the depth of his misery, would not mount up so high as to plead with his Maker, and contend with his punishments Inflictour; but laid his hand upon his mouth, and would not open it, unlesse to say, Though thou killest me, yet will I trust in thee: And, I abhor my self, and repent in dust and ashes. Our stripes are not according to our sins; for, if God should beat us with as many rods, as we have grieved him with sinnes, he should adde yet ten times more to our greatest afflictions: We goe astray like sheep; shall we barke or bleate, when God sends forth his dogge (affliction) to bring us home againe? Will the dutifull Child be outragious a­gainst his loving Father for a slight correction, when as (for his grosse offences) he deserves an heavy punishment? Will the skil­full Mariner be offended at a boysterous wind, which (notwith­standing) to him is a favourable gale to bring him to his wished Port? God (yea, our gracious God) dealeth with his Children, as Joseph with his Brother Benjamin; Joseph put his Cup into Benjamin's sacke, that he might returne againe to him: so God [Page 26]causeth his Benjamins (his Children) to drinke of the cup of tri­bulation, that (when they have offended by riding full speed after their owne vaine imaginations) they may make a gentle retreat (through patience) into the communicative lines of Gods free acceptance. We are empty of goodnesse; no marvell then, if God dealeth with us, as the Gardiner with the Buckets of his Well, who brings them downe, that he may fill them: God casts us downe by affliction, that he may raise us up full of the grace of patience. In the time of prosperity, the regenerate do hold forth the white Rose of innocency; but in the time of adversity, the red Rose of submissive meeknesse. Are we (therefore) in any ad­versity, distresse, or calamity, either in respect of health, wealth, friends, freedome, good-name, nay, life it selfe? Let us (I beseech you) say with the holy Church ( Mic. 7.9.) I will beare the in­dignation of the Lord, because I have sinned against him. Nay, see­ing affliction brings us home to God, let us come home unto, yea, into our selves, and possesse our foules with patience, which (as Ter­tullian speakes) is, animarum anima, the soule of soules; for, as we possesse our bodies by our soules, so we possesse our soules by patience: Yea (Beloved) as we all offend in many things, set us all be obedient in this one thing, viz: To runne with patience the race that is set before us, looking towards Jesus, the Author and Fi­nisher of our faith: For, In many things we offend all.

But, is this the height of our terrene perfection, and the sum­mity of our earthly glory, to have our coate of Or, and our con­versation Sable; to be graced with the Title of Saints, and to be disgraced with the Tract of Malefactours; to be all endowed with integrity, and yet all to be brim-full of infirmity? Oh then! Qualis imitatio nostra? How should our imitation be qualified? Greg: Naz: in his panegyricall Oration in the behalfe of Saint Basit, saith, that his Parishioners so dearly and truly affected, and so wonderfully admired him for his virtues, as every one's care and vigilancy was unanimously to imitate whatsoever was in him. And Diodorus Siculus ( lib. 5.) declares that the Ethiopians would imitate their Princes, even in their naturall defects and mutilati­ons: Would God my fellow-subjects of England, that cry up Christianity so highly (indeed none can doe more) would imi­tate the virtues, or rather, excellent graces of their unparallelled [Page 27]gracious Soveraigne: Yet know, that Humanum est errare; and, In many things we offend all. Let us not therefore draw the in­firmities and deformities of others in lively colours, and pourtray their comely feature in dead: Let not others evill actions be­come a copy for us to write after; but (as Saint Austin doth counsell us, saying) Si quid boni, à nobis est imitandum; si quid mali, à nobis est fugiendum: If we see any good in other men, let us imitate them in that; if any evill, let us shun and avoyd them in that. Agreeable hereunto is that counsell of Saint Paul, 1 Cor. 11.1. Be ye Followers of me (saith he) as I am of Christ; i. e. So farre forth as I follow Christ, so farre forth doe ye follow me, and no further; for I have my frailties and imperfections; and the best of us, that are Ministers, are but men, and subject to the like passions with you. If a man should finde a piece of gold co­vered over with dirt, will he possesse himselfe of the dirt, and throw away the gold? A Scholler that hath a copy set him, which is well penned, but somewhat defaced with certaine blots; in imitating the copy, will he imitate the blots? As (therefore) the Pilot lookes to the Northerne Starre to bring him to his wished Part: so let our eies be set upon the good actions of our bre­thren (for our imitation) to bring us to the Haven of eternall happinesse: For, In many things we offend all.

Againe, Are all in this sad predicamentall relation? Ʋbi Ti­mor, & Tremor? Where is our Feare, and Dread? It is proper to God (saith Aristotle) to doe what he will; to man, to doe what he can: But now the World is turned copsy-turvy; God doth what he can, and man what he will: Every man will be a law of liberty unto himselfe; and that which should be unto him for his wealth he makes an occasion of falling; yea, of violent rushing into sinne, as the Horse into the battle.

Most men will sweare; nay, shall their oathes drop out of their mouthes, like Joab's sword out of his sheath? Rather, they will send them forth like a flock of birds, hundreds together, because Joseph swore by the life of Pharaoh. They will wallow in the stin­king puddle of drunkennesse, and sensuality, because Noah was overtaken with his owne Wine. They will robbe, and plunder, and levell the estates of their brethren, because the Israelites (though by an especiall warrant from God, for their good ser­vice) [Page 28]robb'd the Ethnick Egyptians. They will account unclean­nesse to be but a veniall sinne, because David committed adultery. They say not, we doe, but, we will offend: like unto Cesar's jacta est alea, fall backe, fall edge, we will persist in our sinnes: Or, like Catiline, who when he had fired the City of Rome with his conspiracies, had no more grace then to say, Incendium meum ruinâ extinguam, I will quench the fire I have kindled with a fi­nall ruine; I will adde worse to evill, thirst to drunkennesse, and leave the successe of my wicked and ungracious actions to the ex­treamest adventures. Is not this a witting, wilfull, and presumptu­ous offending? Surely this not a stumbling, and a falling into sin; for, Praeventio dici non potest (saith Saint Jerome) cùm quid prae­meditatò fit: That man cannot be said to be prevented, who doth any thing upon serious premeditation. And shall we sinne, that grace may abound? God forbid. If we goe into sinne, as Sisera into Jacl's Tent, it will smite us to the earth. If we allow our selves any one sinne, as taking encouragement from the infirmities of the Saints, God will blot us out of the Booke of life. If we suffer our sinnes to come one on the neck of another, like the Messengers of Job, our punishments must needs follow, like the plagues of Egypt. If we thinke to please God, in pleasing our perverse nature, the anger of the Lord will smoke in fury against us therefore. Let (therefore) the fallings of the Saints be our ri­sing, their sinnes our motives to amendment of life, and their transgressions make us more watchfull over our waies, more suspi­cious of our weaknesse, and more forward to flee to God for his assistance in the way to Heaven. If this be done to the green tree, what to the dry? If to the best, what to the bad? If God suffers his deare Children to fall into sinne, let us looke narrowly to our selves, and walke cautelously and circumspectly in all our waies, and (as much as lyeth in us) shun all occasions of evill; yea, let us worke out our salvation with feare and trembling; and pray to our gracious God, with the heart and words of David, Psal. 19. Keepe thy Servant from presumptuous sinnes, lest they get the domi­nion over men so shall I be undefiled and innocent from the great of­fence: For, In many things we offend all.

Moreover, are we all found guilty before God's Tribunall of justice? Ʋbi fiducia nostra? where is our faith and confidence? Why [Page 29]doe not we flie to his seat of mercy? when we doe approach that, with true faith and repentance, we shall assuredly obtaine the free pardon and forgivenesse of all our sinnes. Our teares of contrition, by the mercies of God through the pretious blood and merits of Jesus Christ, shall wash us throughly from our sinnes. The blood of Christ will make our scarlet, crimson sinnes, as white as snow and wooll. Though a man (in persecution) deny Christ, and renounce his Religion; yet he may be restored and repent, as Peter, Luke 22.32. Although a man be a great Idolater, Sorcerer, or given to Witchcraft, yet God may receive him into mercy, as he did Manasses, 2 Chron. 33. Some among the Corinthians were Fornicators, Adulterers, Wantons, and Buggerers, Thieves, Covetous, Drunkards, Raylers, and Extor­tioners; yet, were they washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6.9, 11. None are exempted from pardon, but such as totally and finally deny Christ, Matth. 10.37. or, such as are guilty of a universall, totall and finall Apostacy and Impenitency, Heb. 6.4, 5, 6. Or, (lastly) such as wilfully and malitiously renounce the known truth. Let us with comfort assure our selves, there is hope in store for great and heinous Offenders; (contrary to the grosse opinion of the Novatians and others, who teach that sinnes committed after a mass conversion are unpardonable) for, though we offend in many things, we remaine God's Children still: for, In many things we offend all.

Saint Jerome propoundeth a fit question out of those words of Salomon ( Prov. 24.16.) A just man falleth seven times and riseth up againe, and he answers it as comfortable, viz: Si justus, quo­modo cadit? si cadit, quomodo justus? Nunquam amittit nomen justi­titiae, qui resurgit per poenitentiam; If he be a righteous man, how comes it to passe that he falleth? If he falleth, how can he be a righteous man? He never loseth (saith he) the name of a righte­ous man, that riseth againe by repentance. Who will say that that man's hands are dirty, who, (but even now) washed them cleane? Wherefore, let us not despaire of mercy and forgive­nesse, and say with Cain, My sinne is greater than can be pardoned: If we doe, we deserve Saint Austine's objurgation, Mentiris Cain, mentiris in gutture, thou liest Cain, thou liest in thy throat, [Page 30]Gods mercies are more than thy sinnes, and the Lords compas­sion greater than thy transgression. It was a greater sinne in Judas (saith he) to hang himselfe, than to betray his Lord and Master. God hath but drops of justice; but flouds of mercy, one day for judgement, but a whole yeare for pardon. Christ Jesus hath fully satisfied the justice of God, Coloss. 2.14. he hath cancelled the bond of our debts, and, washed us in his pretious blood, Revel. 1.5. He was punished that we might be pardoned, he was condemned that we might be justified: The Lords ever­flowing and over-flowing fountaine, is still set open for sinne and for uncleannesse, Zach. 13.1. Where the Spirit and the Spouse say, Come, and let him that is a thirst, come, and let whosoever will, come, and take of the water of life freely, Revel. 22.17. Come unto me (saith our Saviour) all ye that are weary and heavy laden and I will ease you. Behold, he sweetly invites us, [Come:] he plainly directs us [to me:] he strongly incites us, [all ye that are weary and heavy laden:] and he freely promiseth, [and I will ease you.] O quantum amoris! Oh what, and how much love! It is mandatum amoris, (saith Saint Bernard) a commadement sugred with love; Dulcis Domini, dulce mandatum, a sweet com­mandement, proceeding from a sweet Lord and Master. Let us therefore flie to this rock of defence, and fountaine of consola­tion, in our most bitter agonies; yea, when the sorrowes of hell and death are comming upon us. It is said of the Woman in the Gospel, who was troubled with a bloody Issue, that she came behind Christ and touched the hemme of his garment. Why (saith a Father) did she not come before him, or, on one side of him; but behind him? Because (saith he) she would have Christ between God and her: So, let us get Christ between God and us, by a true and lively faith, and then we shall be sure to find him unto us a mercifull Mediatour, Intercessour, and gracious Redeemer. And let us say confidently and comfortably with Saint Auselme, Etsi Domine, ego commisi unde me damnare potes, tu tamen non amisisti unde me salvare potes: O blessed Lord, though I have committed those transgressions, for which thou mayst justly damne me: Yet I know thou hast not lost those compassions by which thou mayst save me. Thou hast mercy for us all, who doe not sinne through malitious wickednesse. And [Page 31]thy mercies are not a few, but many, because, In many things we offend all. Have mercy (therefore) upon us (O Lord) after thy great goodnesse, according to the multitude of thy mercies, doe away our offences, &c.

Lastly, (to summe up all in few words, lest I my selfe should offend too, in pressing too much upon your patience) are we thus abased, through our owne inherent corruption, and daily transgressing, and shall not we therefore now be throughly a­bashed? Qualis est regulatio nostra? What manner of Christian submission doe we carry towards the set rule of God, and that lawfull Authority, set up and confirmed by him? What is our carriage and deportment towards our Maker, and towards Man; towards our heavenly Father, and our earthly Brethren? May not I aske, Ʋbi est humilitas, & charitas nostra? Where is our Humility, and Charity? First, where is our Humility? Doe we yeild unto our Inferiours? Doe we give place to our E­quals? or rather, Doe we not insult over our Betters; our Bet­ters, both in the phrase of the World, and in the language of Ganaan; our Betters, in riches and honours, and in grace and goodnesse? Is not that in our daily practise (touching the Ma­gistracy and Ministry) for which Korah and his company pe­rished, though they did but utter, and that but once too, against Mose: and Aaron, saying, Ye take too much upon you? Num. 16.3. Are not many of us like unto Pompey and Caesar; for, Pompey could abide no Equall, and Caesar could suffer no Superiour? Alas! How vainly are we puft up with a strong conceit of our owne [crooked] uprightnesse, and [sinfull] holinesse! How doe we vaunt and boast of the good we doe, of the goods we have and of the victories we obtaine! Yet, if we would trie our selves by the touch-stone of Gods holy word, we should find our selves unprofitable Servants, and be enforced to acknow­ledge, that, In many things we offend all.

Dionysius thought his God had blest him for robbing Aescu­lapius his Tent; because he had a favourable and prosperous gale: So, many doe wax proud of their owne [nocent] inno­cency; because they are still prosperous and successfull in all their wicked and unjust designes: As if the successe should in­fallibly prove the justnesse of the cause, and the justice of the [Page 32]act. Surely, if so, the Turke may proudly maintaine his Mahome­tane Religion to be the true, and his bloody and abominable conversation to be unblamable: For, (through the Christians divisions) with his bow and sheild he hath conquered the greatest part of Christendome. The Laodiceans were proud of their condition; They said, they were rich, and increased in goods, and had need of nothing, Revel. 3.17. yet, were they wretched, and mi­serable, and poore, and blind, and naked. The proud Pharisee would cast up the number of his good deeds, with, I thanke thee that I am not as other men, or as this Publican. But, (for all that) he was so faulty, and the more for that; that he was condemned, and the faulty Publican through his humility was justified. It is (doubtlesse) farre better to be humbly sinfull, then proudly ho­ly; for, to be poore in spirit, is to be rich in soule. I beseech you therefore (my deare Brethren) Be not many Masters, knowing, that we shall receive the greater condemnation, Jam. 3.1. for, (con­sider) [...], In many things we offend all.

It is as lawfull to be Masters, as to be Fathers; but, we must not be ambitious, vain-glorious, intruding, usurping Masters, such as doe go before they are sent; such as, without a lawfull call, rule, or warrant, doe take upon them (like proud temerarious Phaeton) to guide the Chariot of the Common-wealth, and Church. Saint Austine, the Ordinary Glosse, Bede, Luther, &c. doe under­stand by these Masters, such as doe take upon them to teach o­thers, when as they themselves are so ignorant, as that they need to be taught. Saint James wrote this Epistle to his Countrey­men that were converted and dispersed, who though they were in some measure Proficients in Christ's Schoole; yet, would be dehort them from too much forwardnesse in undertaking the instructing of others: And that because this their ambition would bring upon them the greater condemnation; and he doth illustrate, how, for, saith he, In many things we offend all.

All of us deserve condemnation, or judgement, for our many offences: but, they who sinne in this high nature, doe deserve and shall assuredly receive the greater judgement, or condemna­tion.

Let not then the Shrub think it self as good as the Cedar: Let not the feet stand in the place of the head: Let every one be [Page 33]content with that calling or condition of life which God hath bestowed on him: Let him not be a Bishop in another man's Diocesse; but let every man move in his owne Orbe. If thou beest a Mechanick, or Trades-man, doe not take upon thee to be a Di­vine: If thou findest thy selfe furnished with spirituall gifts, use them to the edification of thy family: Insult not, intrude not, usurpe not over, nor into the Ministery: Be not many Masters; nay, be not any Masters, in this sense: But let us be clothed with humility, and in lowlinesse of minde, thinke another mans gifts better than our own: Let us not be high-minded, but feare; and walke humbly with our God, and he will exalt us; he will give us his grace here, and glory hereafter. But if we will be ambiti­ous, and goe beyond the bounds and limits that God hath set us, we shall have Lucifer's doome, and receive the greater con­demnation: For, In many things we offend all.

Againe, Ʋbi Charitas nostra? Where is our Charity? What is become of those noble pair of Lovers David & Jonathan, who had but one heart? Pilades and Orestes, who had but one life (the one being dead, the other died also?) Ruth and Naomi, who could not be parted? Basil and Nazianzen, of whom it is said, Anima una erat inclusa in duobus corporibus, One soule was included in two bodies? They are dead, and (in truth) so is our love. In the Primitive times there was so much love amongst the Christians, that it was, ad stuporem Gentilium, to the astonishment of the Heathen; insomuch that they would point with the finger, with an Ecce [...]t invicem se diligunt! See, fee, oh how entirely do the Chri­stians love one another! But, in these daies there is so little love a­mongst us, that it is, ad pudorem Christianorum, to the shame of Christians; for (as learned Zanchy speakes) Ecce ut invicem se oderunt; Behold, how they hate one another, revile, persecute, and murther one another.

May not I truly complaine (with Saint Chrysostome) and say; ‘ [...],’

O the cruelty! O the savagenesse! O the inhumanity of us Chri­stians! We shew our selves to be borne in Thebes, and not in A­thens, and to be of the true Cadmean brood, because we take so much delight in killing and destroying one another. That Poet [Page 34]both wittily and truly divided the World into foure ages, viz: the golden, the silver, the leaden, and the iron age: And surely, if ever any people lived in this last age, we of England (especial­ly) doe at this time; for, if we looke for mercy, behold cruelty; if for justice, behold oppression; if for righteousnesse, behold a cry; if for love and charity, behold envy, hatred, and malice, and all uncharitablenesse; from which, yea, from all which (it shall be my daily Letanie to say) Good Lord deliver us.

Shall not we that are Christians, consider one another, to pro­voke unto Love? Shall not we lay to heart our owne erring con­dition, that we may the more commiserate those that doe sinne against us? Be not many Masters (saith Saint James) i.e. (as Pisca­tor and Pareus, &c.) doe not over-strictly marke, and then se­verely censure, and rashly condemne the words and actions of your brethren, and afterwards them for those; backbite not, de­tract not, defame not, slander not, nor insult over them for their transgressions; for, In many things we offend all. Let him that standeth, take heed lest he fall; and let him remember, That there shall be judgement mercilesse, to him that will shew no mercy: And, Nihil ad misericordiam sic inclinat (saith Saint Austin) quantum proprii periculi consideratio: Nothing doth make a man so in­clinable to mercy and compassion, as the consideration of the danger himselfe is in continually, and what he hath already justly deserved at Gods hand. The sight of the eye (saith Aristotle) hath no colour, that so it may discerne all colours: So if we were not guilty of sinne our selves, it might be more tollerable for us to pry into the lives and conversations of others, and to shew them no pity, who will make themselves so filthy: But far be it from us to throw stones at others, when as we deserve to be stoned our selves: Let us not be so nasty, as to lay our filthy un­cleane hands on the freckled faces of our brethren. Brethren, saith Saint Paul, Gal. 6.1. if a man be fallen by occasion, into any fault, ye which are spirituall, restore such a one with the spirit of meeknesse, ( [...], doe unto him, as a Chyrurgion unto his Patient, who hath a legge or an arme dislocated, use him tenderly and gently) considering thy selfe, lest thou also be tempted. Such a construction Saint Bernard made of the fall of his Brother; for he wept bitterly, using these words, Ille hodie, & ego cras; he hath [Page 35]fallen this day, and I not unlikely to fall to morrow: So when we see others fall into sin, let us exhort and admonish, reprove gently, direct wisely, and comfort without flattery: However, let us mourne, and pray for them. Whosoever walketh according to these rules, peace shall be upon him, and mercy, and upon the Israel of God: For, In many things we offend all.

Glory be to God on high, and on earth peace, good will towards men. Amen, Amen.