DAVIDS DESIRES.

WE haue often, from this place, This Sermon was preached at an Assise. beene full fed and fatted with Sermons from Texts which haue put both Iudges, and Iurers, Lawyers, Plain­tiffes, and Defendants, in minde of such duties as God doth require at their hands: If you will giue mee leaue this one time to digresse, I shall striue to winde vp your hearts to heauen, to kindle your affections to religion, and religious duties; knowing assuredly, that if once we be good men, we shall also be [Page 2] good Common-wealths men, and doe nothing but that which is iust in the sight of God and Man.

‘We reade of the Bird of Paradise, that shee hauing no legs, neuer toucheth the earth, but liueth in the aire with the vapors which arise from below, till she dieth, and then shee falleth to the ground, and is discouered.’ Many such birds of Paradise hath our God, who though they sucke vpon earthly things for their necessarie releefe and mainte­nance, yet haue their conuersation in heauen, and are ne­uer discouered to be more earthly, than when by death they are brought into the wombe and embracings of the earth their common mother.

Amongst the rest DAVID hath been famous in this kinde, whose deuotions doe discouer such liuely graces, such mortified lusts, such a heauenly minde, and such an anato­mie of a good soule (as the Psalmes are aptly called) that as it was with Ierome, when he had read the life and death of Hilarion, he folded vp his booke and said, ‘ Well Hilarion, thou shalt be the Champion whom I will follow:’ so it may be with vs when we reade the sweet precepts and godly pat­ternes of deuotion in Dauid, we may iustly cry out, Well Dauid, thou shalt be the champion whom we will follow.

Through the whole bodie of the Psalmes he hath disco­uered wonders in this kinde; neither is this Psalme barren. For ye may finde a threefold peece of deuotion in it. The first is shewed by eleuation: when by an exuberancie of speech he lifteth vp his heart, and draweth it to cling close vnto God amid all his enemies, Verse 1, 2, 3. as his light, saluation, and strength.

2 The second is shewed by admiration: when he draweth his heart from all the world to loue those meanes wherein God doth communicate himselfe vnto vs. Verse 4, 5, 6.

3 The third is shewed by petition: whereby he draweth [Page 3] his heart to rest vpon God to be vnto him as he had said, and to doe vnto him as he had desired. Verse 7, 8, &c.

We haue to doe, you see, with the second discouery of DAVIDS deuotion, that is, his admiration, secretly implied in the frame of his whole speech. Wherein by the heauenly disposition of his desires, hee doth shew his dependance vpon God in his ordinarie course of offering grace. For whereas the soules of men are considered, either according to their vnderstandings, or according to their desires and appetites reasonable & sensitiue: DAVID hauing exercised his vnderstanding in the beholding of God, as he was to him, and as he would be to his enemies, doth here exercise his desires to Gods house. Touching which desires these three things offer themselues to our consideration.

1. The office of his desires: which is shewed in two things:

1. The first is their choise [One thing haue I desired] They chose one thing aboue the rest.

2. The second is their constancie [That will I seeke.] He doth prosecute his desires, and will not let them vanish to no purpose.

2. The obiect of his desires [The house of God.] There was nothing after which his heart panted more eagerly than Gods house.

3. The motiues of his desires: which are two;

1. The worth of Gods house in it selfe: [Beauty,] amenitie, or sweet and amiable presentment, which it offe­reth and holdeth out to the godly view.

2. The worth of Gods house to DAVID: [To inquire in his Temple.] There he could haue matter of direction in such doubts and difficulties as did arise in his whole course.

In the opening and applying of these seuerall parts, let [Page 4] vs in the feare of God take diligent heed, and desire God that a voice behind vs may so worke vpon the hid man of the heart, that our hearts may answer to DAVIDS heart, as the face of man answereth to the face of man in the water, to our endlesse comfort.

1. The office of DAVIDS de­sires.The first thing which we are to consider in the office of DAVIDS desires, is their choise. Concerning which choise I offer this point to your consideration, that

1. Choise. The desires of Gods children are reserued for speciall vses.

It is a good Art to learne to limit our desires. By na­ture they are boundlesse: the thirst whereof it is impossi­ble that we should q [...]ench and satisfie, but b [...] filling them with God. For herein is seene the wisdome of God, that he hath made them of such an ample cap [...]citie, as we, per­ceiuing no other thing to be able to satisfie them, may conclude that they are reserued for a more infinite obiect: which being perceiued of Gods children, herein is im­ployed that skill which God hath giuen them to call home their desires from all other things to those things for which they are r [...]serued.

1 Cor. 12.31. 1 Cor. 14.1. Exod. [...]0. Desire you the best gifts: and Couet spirituall gifts; there are precepts. Thou shalt not couet any thing that is thy neigh­bours; there is a prohibition. Paul desired no mans gold, siluer, Act. 20.30. or apparell: a [...]d he desired to know nothing among the Corinthians, 1 Cor. 2. but Iesus Christ and him crucified; there is practise. And the Scripture setteth downe the punishment o [...] those who desired what they should not, with the name of remembrance, Numb. 11. Kibroth-Hattaauah, that is, the graue of lu [...]t. To what end else are those precepts, that prohibi­tion, Pauls patterne, and this iudgement set downe, but to inforce this truth, that our desires ought to be reserued.

Vse. Oh therefore that we had hearts carefully to put limits [Page 5] vnto them, and to spend them as they should be spent! It is too true (as our God knoweth, and our owne consci­ences) that our desires are too too bad, being infinitely car­ried to worldlinesse and wickednesse. By them we haue no peace, but are like the raging Sea foaming vp mire and dirt. By them our neighbour can neither keepe house, nor wife, nor goods, nor seruant, nor cattel, nor any thing that is his. By them we are made like the daughters of the Horseleech, crying, Giue, Giue; Prou. 30.15. and haue enlarged our hearts like Hell which neuer crieth Ho. Hosea 4.18. By them the rulers loue to say with shame, Bring yee: and Felix was often moued by them to grope Paul, hoping that he should haue found some money. Act. 24.27. By them sometimes Iudges heare persons speake, and not causes: & Iurers will pollute their consciences for a friend. They are our greedy desires, which are the causes of many crafty trauerse, repeales, delayes, demurres, writs of errour, non-suits, excuses, and yet when the most is grasped in, the heart is not at rest. Alas, what beauty is in this? Giue me leaue to propound (as in the sight and presence of God) two sorts of things to your considerations.

• 1. Rules of limitation for our desires.
• 2. Motiues to stirre vs vp so to rule them.

First, for the limiting of our desires, Three rules to li [...] it our de­sires. let vs write in our hearts these three rules.

First, in worldly things let vs only desire necessaries: 1 for if we desire neuer so much, there is to be found at the least a double defect in the things desired. First, there is no Sufficiencie in them: for all the world is too little for our appetites; they being like fire, on which the more wood is laid, the higher the flame riseth. The rea­son whereof is this; because our soules were made for God: as therefore no man can fill a chest or bagge with learning, because they were not made for it; so none can [Page 6] fill their desires with the world, because they were made for God. Secondly, there is no Perpetuitie in them: for either we are taken from them, as it is said to the rich foole in the Gospell, Luke 12. O foole, this night shall thy soule be taken from thee; or else they are taken from vs, both when they pe­rish in themselues by their corruptible nature, as the rich mans gold in his chest and fold in his field; Iames 5. as also when they perish to vs, Iob 1. as Iobs substance by theeues and windes.

2 Secondly, in wicked things let vs desire to be freed from all them in all vs: for as that God who separates vs from the world to him is holy, Exod. 15.11. as Moses singeth, Who is like vnto thee among the gods? who is like vnto thee so glorious in holinesse? 1 Thess. 4.7. So we are called not vnto vncleannesse, but vnto holinesse; 2 Cor. 6.16. and God doth dwell and walke amongst vs. Re­member what Moses saith, Deut. 23.13, 14. The Lord thy God walketh in the midst of thy campe, therefore thine hoast shall be holy: where­of that he may make the deeper impression, he giues the law of the paddle staffe to couer their excrements. Yea as God is holy, and we are called vnto holinesse, and the holy God doth dwell amongst vs, so to make our thirst to be freed from sinne the greater, let vs deeply apprehend that sinne is more hurtfull vnto vs than the Deuill. Were it not for sinne the Deuill could doe vs no more hurt than he did to Christ, 1 Cor. 5.5. when he tempted him. We may be deli­uered ouer to Satan, and be the better for it; but if we be deliuered ouer to sinne, Rom. 1.24. there is no wickednesse so great, which we will not runne into to ripen our damnation.

3 Thirdly, in good things let our desires be infinitely car­ried after them: Satietas in sacris nè sit: erit. Two motiues to stirre vs vp to rule our de­sires. for this is the measure of our desires in these things, to couet them aboue measure. At which height that wee may aime, let vs but commend vnto our hearts, & craue from God a blessing vpon these two consi­derations.

First, that vnruly desires doe further discomfort much; 1 and that two waies. First, by hurting of grace: for they choake it, Marke 4.19. as Christ saith of the lusting after the profits and pleasures of this world, that they are as thornes. If inor­dinate desire after other things, doth hinder our worldly thriuing (it carrying our mindes from our imployments) then much more the thriuing and well liking of our soules in grace and godlinesse. Secondly, by helping sinne: for as they doe incline the will, and make the whole man more apt for execution, (in which respect our desires may well be said to adde wings vnto our soules;) so they doe poy­son the vnderstanding, and make it sottish in spirituall things: for though there be first darknesse in our thoughts, and enmitie in our wisdomes, Hester 1. yet as Ahashuerosh doth first draw his Courtiers vnto wickednesse, and then his Cour­tiers doe make him worse by flattery and other sinister meanes: so the vnderstanding doth first surrender vp her naturall powers and offices, being content to be blinded and mislead, and that way be giuen to the will and desires to inthrone the Deuill, and then the will and desires doe more infatuate the minde, the belly fighting with the braine, and misleading it being blinded to the ruine of the whole man.

Secondly, consider that vnruly desires doe hinder com­fort. 2 The greatest comforts which wee reape from our selues, are our desires. Good desires are the glory of a good mans soule; what is a godly man, but a man of de­sires? Christianus est in fieri non in facto. A Christian is what he hopes to be (and therefore desires it) rather than what he is by present practise. What is the good mans faith? Oh that I had Christ: no doubt DAVIDS heart was not without a mystery, when he was so eagerly carried after the water of the well of Bethlehem: and this is the mysterie of faith in our hearts, which is more [Page 8] eagerly carried after Christ with desires, than with full per­swasions. Psal. 119.5. And what is the good mans obedience? Oh that my waies were so direct, that I might keepe thy statutes! As therefore if wee had but one worldly thing whence wee might reape comfort, we would make much of that; so let vs deale by our desires, make we them as pretious as we can in Christ Iesus, that God may accept the will for the deed.

It is true indeed, that that cursed flesh which is in our bosomes, preuaileth against vs much: but blessed shall we be, if our eares hearken in time to the wholesome counsell following. ‘Wee reade of the Lake of Armach in Ireland, that it hath this propertie; If you thrust a staffe into the bottome of it, that part which is in the mudde is turned into iron, and that which is in the water is turned into a whetstone.’ Like vnto this staffe is the flesh and spirit of man in the Lake of this life. The flesh which carrieth a mans desires to digge in the mudde of this world, is turned as it were into iron, (and therefore it is no maruell if it preuaile against our frailtie:) but the spirit (which, at the worst, descends no lower than to the troublesome billowes of this world) is as it were, turned into a whetstone: this must be broke off, and not only scoure the rust of the flesh, but euen consume it, that so at the last wee may haue our desires at command, as DAVID. Happie shall wee be, if by being strong in the Lord, and in the power of his might, we shall make our desires to be like that liuing herbe called Sentida, of which they write thus; ‘That if a man doe but offer to touch it, it withdraweth the leaues, and if hee touch it indeed, it drieth vp and withereth, which yet so soone as the hand is withdrawne flourisheth againe:’ happie (I say) shall we be, if thus, so soone as any world­linesse or wickednesse doe but offer to approach, we draw [Page 9] our desires away by a sigh to heauen; if it take possession, we droope and die within our selues, and neuer be at rest and flourish till it be gone againe.

Thus we haue viewed the choice of the Good-mans de­sires: 2 we will further view them in their Constancie. Constancie. The wickedest man amongst vs may say: If this be so pretious a thing to reserue and limit my desires, as DAVID did to this (one thing) then I am sure enough of my hand: for euen I Balaam, who would haue pleaded an ill cause, and pronounced an vnrighteous sentence, Numb. 23.10. in cursing them whom God had blessed, and blessing them whom God had cursed, Gen. 27.34. haue reserued my desires for the death of the righte­ous: and I Esau, who haue set more by earth than hea­uen, haue reserued my desires for my Fathers Propheticall blessing. But DAVID takes vp the matter, and telleth vs, that as it is the office of the good mans desire to make choice, so to be constant in their choice, and to like the good obiect whereat it lookes too well to change: What I haue desired, that will I seeke. Hence carry this point with you, That

Gracious desire is not satisfied, till the partie desiring doe embrace the thing desired.

Yee know how it was with DAVID, when he was desi­rous to finde out a place for the Arke, that signe of Gods presence, he had no rest till he had done it; he would not come into the Tabernacle of his house, nor come vpon his pallet or bed, he would not suffer his eyes to sleepe, Psal. 132.3, 4. nor his eye-lids to slumber, till he had found out a place for it. Euen so is it with al Gods people, in prosecuting of al good desires: they are sicke and their soules faint within them, till they haue brought them to some good passe. See it in Christs Spouse in the Canticles: Cant. 3.1, 2, 3, 4, 5. shee desired communion and fellowship with Christ; wherefore shee gaue her selfe [Page 10] no rest in her bed by night, she sought him whom her soule loued, and though she found him not, yet she arose and re­solued to seeke him still: when she could not enioy her de­sired content by her owne industrie, she runnes to the Mi­nistery of the Word, the Watch-men: thus she is like the Turtle that mournes her selfe to death, if she cannot finde her mate.

To open this more distinctly; the vnweariednesse of ho­ly desires is seene in three things.

1 First, they consume all difficulties for Gods sake: let a man desire any thing that good is, he shal finde such pailes of water as these are to be throwne into this fire: why should I desire this, seeing it crosseth my profit; pleasure, ease, or seeing I hauing obtained it, shall be exposed to re­proach and contempt? But grace consumes all this, and makes a man say with Nehemiah, Should such a man as I feare? and this not out of selfe-loue, vaine-glory, checke of conscience, but for God and goodnesse sake.

2 Secondly, they are fixed vpon the thing desired, and presse vpon the superiour faculties of the soule to know it better, to approue it, and neuer to forget it, though not to be enioyed, but after long time and many conflicts. So that as desires make a man neuer to stand vpon difficulties, as I said before, and as we see in the souldier, who through desire of victory and prey, standeth not vpon the hazard of his life: so they fasten the eye of the soule with intention vpon the thing desired, as the desires of the louer capti­uates the blinded minde to admire, to inuent praises, deep­ly and often to thinke vpon, and the will and affections to rowle themselues, and to doat vpon the partie loued.

3 Thirdly, they are practicall for the obtaining of what they desire. Those desires that are not practicall, but va­nish without endeuours to bring them to perfection, neuer [Page 11] possessed the soule, wherein they were, for good, as wee may see in Balaam: for good desires looke to the meanes, and will doe any thing to accomplish them, and not rest vntill in some measure they haue embraced the desired good.

Now call ouer what hath beene said, againe, Vse. concerning this constancie and practicall disposition of gracious de­sires, and compare it with ours: I warrant you it will dis­couer vnto vs the vanitie of our desires, which goe vnder the name of good, and yet are blasted before perfected, and doe end in shadowes.

There is nothing more comfortable vnto vs, than to be brought within the compasse of the couenant of grace: A posteriori. we know that none can conclude their interest in it, but such as haue faith and repentance. When we fall to the exami­ning of these things, we comfort our selues with this, That they are blessed who hunger and thirst after righteousnesse: Matth. 5. for we, by the power of our consciences assuming that we are as hungrie after them, as DAVID and his souldiers, when they eat the Shew-bread, and as thirstie as Sampson after his fight, who cried out, Giue me water, I die for thirst; doe conclude that we haue faith and repentance. Seeing there­fore that we doe rest vpon our desires, is it not fit that wee should trie them? Yes surely, Lay then then to DAVIDS, and we shall finde that his were officiously constant, and ours are negligently fickle. Doe wee desire faith? If our desires be gracious, we will not only doe it for a fit (as a jade will goe vpon speed for a plunge) but, as a woman is at deaths doore till she haue her longing, we will be heart-sicke till we haue it. Oh how we pant to God, Lord that I may beleeue, Lord increase my faith: How doe wee presse vpon the meanes, and will neuer giue rest till we finde Ie­sus Christ dwelling in our hearts by faith, there killing sin, [Page 12] and quickening grace. Doe we desire repentance? If our desires be gracious, we will neuer rest till in some measure we finde it: yea when we enioy it in a lesse measure, we will not suffer our selues to be at peace till we finde it in a grea­ter: yea wee will feare alwaies lest wee haue not repented enough, and therefore we will rowle our repentance toge­ther, and renew it daily. Thus should our desires be con­stant; and as heauie things doe naturally tend downeward to the Center, Plutarch. so should our desires tend to practise and perfection. ‘But as one doth write of young Marius, that by reason of the stoutnesse of his talke and gesture, hee obtained to be called the sonne of Mars,’ but when hee came to proofe hee gained a new name, and was called the sonne of Venus: so may wee write of our desires, that by our words they appeare gracious, but by our acti­ons they are led by our soules, which liue in our senses, to be too basely effeminate and fickle. As we are wise-hearted Christians, let vs be carefull not to be deceiued in them. To this end let vs neuer forget their offices both for choice and constancie, that when they are brought vnto their triall be­fore the iudgement seat of God, we may pleade, Lord, we haue carried and spent our desires according to thine as­signement.

3 Thus we passe from their office to their obiect, as it is set downe in this place, namely, (the house of God:) which is to be considered two waies:

• 1. In the type, that is, as that place which God did then ordinarily allow for his publike ser­uice.
• 2. In the truth, that is, as the true Church of God, the body of Christ, whereof this house of God, whereof DAVID speakes in this place, was but a shadow.

If we consider it as the Tabernacle which was the place whither the Saints of God did assemble for the publike worship and seruice of God, then, in the obiect of DA­VIDS desires, I would haue you to obserue this point, That

The godly mans heart is caried after nothing more vehement­ly, than after the house of God.

The Hebrewes had a prouerbe, Blessed is he that dusteth himselfe in the dust of the Temple: by which out of the height of their desires they bare witnesse to DAVIDS speech, Blessed are they that dwell in thy house: Psal. 84.4. and shewed that they were glad with him, when others said vnto them, We will goe into the house of the Lord. Psal. 122.1. It is true indeed that DAVID did earnestly desire life at Gods hand, when hee saith, Returne, O Lord, deliuer my soule: But why was it? For in death (saith he) there is no remembrance of thee; Psal. 6.4, 5. in the graue who shall praise thee? Marke I pray; that which set DAVIDS desire on float, was not the kingdomes and glories of the world, but that hee might praise God after the manner of the liuing, with them that keepe holy day. He doth as it were set his owne glory vpon one hand, and the worship of God in the assembly of the Saints on the other; and his heart was more violently carried after this than after that. Thus also was it with Paul, though he desi­red to be dissolued, and to be with Christ; yet when he saw his place in the house of God, and the vse which the Church would haue of him, he knew not what to choose. Phil. 1.22.

Hence is it also that the Church in the first and chiefe place crieth out to Christ, Cant. 1.1. Let him kisse me with the kisses of his mouth. You will a [...]ke me, what are these? I answer: There are two sorts of kisses betwixt Christ and vs: First, those which we giue to Christ, that is, obedience and subie­ction, whereof the Psalmist speaketh, Psal. 2.12. Kisse the Sonne lest he [Page 14] be angrie. Secondly, those which Christ giueth to vs: which are not the kisses of his lips, as if ordinary, outward and bodily, Prouerbs. but of his mouth: what are those? God hath a wisdome which is also sometimes called, Ioh. 1.1. The Word, and this is the Christ the Sonne of the liuing God. He hath a word to signifie it, and this is the Scripture, which is there­fore called the signe of his good pleasure to vs: Voluntas signi. and hee hath a mouth to declare and expresse it, which is the Mini­stery of the Word in the Church: therefore the Prophets vsed this phrase, Esay 1.20. The mouth of the Lord hath spoken it. This then was that which the Churches heart was so violently carried after, that God would intimate and manifest his dearest loue vnto her in his garden of Spices, in his Wine-seller, in the assembly of the Saints by the Ministery of the Word.

Vse. Oh that this might quicken our dead and dull hearts, to the house of God, in all places where we dwell! How would our monethly diligence bee laid aside, Menstrua dili­gentia. know­ing that they are blessed that watch at the gates of wise­dome, Prou. 8.33. and giue attendance at the posts of her doores. The impious Church-robbers can say, come let vs take the houses of God into our possession: let vs take them into our possessions by a better right; and comparing all the glory of the world with them, crie out with the Psalmist, Why hoppe yee so yee high hils? Psal. 87.2, 3. This is Gods hill in which it pleaseth him to dwell. God loueth the gates of Zion aboue all the dwellings of Iacob. And shall not we loue his Church? Consider what I shall say, and God giue you vnderstan­ding in all things. Here, euen here in the assembly of the Saints, God giues his beloued meat and drinke, with other necessarie refreshments for their soules. The whole Church of God may be compared to an house where there are places of repast, and places of lodging: the Church mili­tant [Page 15] may be compared to the Hall where all Gods seruants meet together in seuerall assemblies for their spirituall food; the Church triumphant to the lodgings where they rest from their labours. As therefore we doe discouer our naturall appetite to meat, drinke, and cloathing, without which we cannot liue; so should we discouer the health of our soules by a spirituall appetite to the refreshments of Gods house, without which we cannot liue happily.

It is true indeed, that our frequent assemblings to Gods house in many places were enough to make vs iudge that we doe vehemently affect it: but all is not gold that gliste­reth. Some come of pride, when they so ouerweene them­selues, I condemne not hearing in season and out of season, but this foolish a­buse by the su­perstitious. as if the ordinarie imployments of the world were not worthy to be a taske for them: and therefore they (by their good wils) will doe nothing but heare, heare, heare, as if the whole practise of Christianitie stood in nothing but hearing: some come of custome; some because others come; some because it is the fashion; some of vaine-glory, and some of policie. Their motion hitherward is not na­turall, proceeding from some internall principle of the spi­rits dwelling in them, but violent by some of these out­ward engines.

Therefore in the feare of God hearken what I shall say. ‘Some Heralds tell vs that none ought to beare gold yel­low colour in Armes but Emperors and Kings, and such as be of the Bloud Royall.’ Oh that none would beare the glittering shew of profession and holinesse, but those that are of the race of Iesus Christ the King of Kings! then should we not be as the Priests, Prince, and people of Israel, a snare in Mizpeh to the simple, and a net spread on Mount Tabor to catch them that know vs not with an opinion of good men and women, faithfull companions, and deare friends, when nothing lesse.

To preuent this, and to worke the contrary, let vs but doe as DAVID desires, that is, dwell in Gods house: which yet he vnderstandeth not of corporall habitation (for the house of God is no ordinarie palace for a Prince) but in re­spect of spirituall affection. His heart was alwaies there: not so much through the loue of the outward fabricke, though neuer so glorious, as for the presence there, and the duties performed. Let it be thus with vs: let vs not be like the baser sort of people in Swethland, ‘who doe alwaies breake the Sabbath, saying, that it is only for Gentlemen to keepe that day;’ but let our hearts dwell vpon it, and vpon Gods house, which was principally ordained for it. Let our hearts be ready to meet it before it comes, and let our hearts follow after it when it is gone. If it be thus with vs, it is the only way to root out all formalitie in vs, and to worke vs to walke in this duty as in the sight and presence of God. If it be not thus with vs, the house of God will be so farre from doing of vs good, that our cor­porall dwelling in it will doe vs hurt. For as it is with a riuer neere Buda in Hungarie, ‘it conuerts wood into stone:’ so the word will bee a sauour of death vnto death, and make the heart stonie out of Gods iust iudge­ment for the abuse of it.

3. Motiues.We haue thus considered the obiect of DAVIDS de­sires: In the applying whereof, I haue striued to perswade you to desire as DAVID did. And because we are back­ward to practise good duties, we therefore haue need of many motiues. But I will not stray: take but the two mo­tiues of DAVIDS desires in this place.

1. T [...]e [...]ith of [...] house in [...]selfe.The first is the worth of Gods house in it selfe, that is, the comely visage, sweet presentment, or beauty of the Lord. Whence carry this obseruation alwaies with you, That

The house of God hath worth in it selfe to draw our desires after it.

How amiable (saith Dauid) are thy Tabernacles, Psal. 84.1. O Lord of Hosts? Marke here two words; first he saith, that the tabernacles of God are amiable: That is amiable which hath worth in it selfe to draw our loue. Loue is in the louer, and not in things loued, it being wrought in vs and bestowed vpon other things vpon our weake apprehen­sions and opinions: but this amiablenesse is in the thing it selfe whereto we looke, which hauing worth doth draw our desires and affections after it. Secondly hee saith, How amiable! whereby he doth imply a secret con­sultation which he doth make with his owne soule, con­cerning the excellency of the house of God, and a reso­lution that it is so excellent that he cannot expresse it. But what was this beauty that set on fire Dauids desires? Truly, there were many excellent rudiments both in the Tabernacle and in the things contained in them pointing at and teaching Christ to come, in which there could not but be matter of much beauty: yet this was not all, nor it may be the principall that Dauid meanes: For though (no doubt) he was an excellent Master of Ceremonies, both for signe and sense, yet these were not they that hee beheld (for euen Kings came but to the outer Court) and the beauty of that stood in the common sacrifices, the word, prayer, and praise, by the singing voices of men well ordered. You will say, what beauty was there in the killing and burning of an oxe? Surely none in it selfe, but as it was the ordinance of God, shewing both our guilti­nesse and lying in our owne goare, and also Iesus Christ dying to acquit vs. What beauty is there in hauing the Word of God read and expounded by a weake earthen vessell? Nothing in it selfe, but as it is the ordinance of [Page 18] God for the discouering of God, seeing of sinne, conuer­ting of soules, mortifying of lusts, and putting of life in­to grace. What beauty is there in hearing a man of pol­luted lips to pray, or in praying with him, yea though his tongue be the pen of a ready writer? Truly none in it selfe, but as the sighes and grones of the heart are linked together in loue, to knocke at the gates of heauen to talke with God, to binde and open his hands, to goe into Gods treasury and fill our selues of Gods dainties, or at the least to view them, and by confidence to craue and enjoy them. What beauty is there to heare a company of people to cleere their throats and to chant out a Psalme or song, yea though spirituall? None in it selfe, but as by the voice the graces of the spirit in the heart are exercised; as faith in promises, feare in threatnings, loue and joy in mercies, humility in arguments of power and the like: When melody is thus made to God in the hid man of the heart, this is beauty indeed.

These are also the beauty of the Lord in our Assem­blies, saue that now they are more beautifull, because knowledge abounds as the waters of the Sea, Es. 11. in a more plentifull and seasoning manner; as also now the sacrifice is more excellent, being that one, once for all, appearing before God for vs, and presenting his merits to God, as a perfect and sufficient attonement, in our behalfe in the highest heauens, where is glory for euermore.

Vse 1 Seeing therefore that the house of God hath such beauty in it, let vs looke vpon it, and so carry our selues that it may not be wronged by vs, but that it may haue the best aduantage to doe vs good. To presse this, I come first to you (my fellow labourers in Christ) intreating you in the bowels of our common Sauiour, not to be­smeare this beauty of the Lord to make the people out of [Page 19] loue with it. You know that once the sonnes of Ely made the people to abhorre the sacrifices; once was too too often, God forbid it should be so againe. It is true, wee ordinarily complaine of our people (and truly wee haue too just cause, it being the fault of most to seeke their owne, and not either Gods by giuing him his duty, or ours by giuing vs our due) but be we sure that the blacke coale be not in our own hands. ‘It is truly said that our fancy first wrought a face in the Moone from the vnequall enlight­ning of her vnequall substance; and that afterward it was thought that the Sunne had a face too (as it may seeme) because it should not be outfaced of the Moone.’ God for­bid that we (who should be as the Sunne in glorious presi­dents amid this crooked generation) should haue our blots and spots because they are to bee found in the Moone and other sublunary creatures, within the cope and compasse of our lots, our earthly heauens. It will condemne them, not helpe vs, if they bee worse than wee. Let them goe alone (yet with our compassions, teares, prayers, preachings, and examples following to reuoke them) but for vs, take wee heede that we lay not the least blot vpon the beauty of Gods house, either by our Preaching, or by our Practice.

We may doe it by preaching when wee doe discouer 1 either Idlenesse or Pride in preaching. Sometimes Idle­nesse spewes in the face of this beauty, when wee speake whatsoeuer commeth next hand, and making a shift to out­runne the houre-glasse with some verball discourse, neuer aime before we shoot to pierce and batter the throne of Satan, that Christ may dwell in our peoples hearts by faith. Sometimes pride creepes vp into the Pulpet, and doth so ruffle in false colours, that the humble hearer can­not see God in his ordinance. Hence is it that euery word [Page 20] shall be so marshalled, and euery sentence with its apt fall, sh [...]ll lie in such aequipage, as if the owner were cousen German to that proud man of sinne, whose name is six-hundred-sixty-six. 666 Hence is it that some are content to borrow their preachings from his Chaplaines, as Cowesta & Bercorius, and a rabble of his croaking Postillers, wherein they onely magnifie Player-like conceits, and Frier-like elegancies, and so make themselues like tinckling Cymbals tickling the eare, but not turning the heart vnto God. Hearken (my brother) what Zerubbabel answered to the enemies of Iudah, who offered their seruice craftily to build the Temple: Ezr. 4 3. It is not for you but for vs to build the house vnto our God: So let vs say vnto Popish Au­thors, We need none of your helpe to instruct in righte­ousnesse, and to conuert and comfort our brethren, that they may be temples of the holy Ghost. Doe we not know that it is a Iesuiticall brag, that we are not able to stand be­fore them for learning and eloquence, and that all Eu­rope is beholding to their Church for her knowledge? Do we not see how ready they are to feede our humors by printing and reprinting such moth-eaten Bookes of theirs, as the Such as think that a p [...]ore Amos & plaine Preacher is not worth the hearing. Amaziahs of the time doe most hunt after? Shall wee thus seed our enemies humors, and in magnifying our selues, make them swell who are too proud already? God forbid. I know that there may bee vse of Popish Writers, to shew that true mens siluer may be in a theeues purse (to confute themselues, and to shew the confusions of Babel) as is told them to their faces, while they are dri­uen to say, through want of sufficient answers, wee are wounded with our owne weapons (saue that they haue this poore and silly sleight, P [...]s [...]js [...]eunis co [...]sig [...]in [...]. that all their diuisions in opi­nion are compounded in the vnity of their monstrous head, before whom they will lay their hands vpon their [Page 21] mouthes when he shall determine) yet to lay our founda­tion in them (as too too many doe in Aquinas his Schoole) and to build our congregations by them, with such poore and powerlesse conceits as are spunne out of the word of the spirit, by their wisdome of the flesh, doth deforme the beauty of Gods house.

Secondly, we may besmeare the beauty of the Lord by 2 practise, to wit, partly by ordinarinesse, partly by worldli­nesse, and partly by wickednesse. First, wee may doe it by ordinarinesse, when we doe too much frequent the compa­ny of our people. It is true that Paul himselfe vpon occa­sion met his friends at the three Tauernes, where no doubt there was much passage, much people: but seldome hath some sauour in it, especially in sports and recreations, when mirth breeds familiarity, and familiarity contempt. Oh how much honour doth bowlings, cardings, dicings and the like, steale from the persons and seruice of the Tribe of Leui (who willingly forget that all things are lawfull, but all things are not expedient) whereas seldomnesse doth make the young men when they see vs to hide themselues, the aged to arise and stand vp, the Princes to stay talke, Iob 29.8, 9. and lay their hands vpon their mouthes, as Iob speaketh of himselfe. Secondly, it may bee done by our worldlinesse. If with Iudas we loue the bag better than the Pulpet, and we delight more to prare with them for ours, than to pray with them for themselues and theirs, we are spots and blots in the beautifull assembly of the Saints. What beauty is it to see those that should liue in Heauen, and draw their peo­ple after them, to liue in the holes of the earth like Moles and muck-wormes? Who will beleeue him that saith, Hea­uen is the best place in the world, when all his businesse is to make his nest vpon the earth? I dare not say that there ought to be no care for earthly things (for we haue bodies [Page 22] that doe depend vpon vs as well as soules) but when the thorns do so choake the good seed in vs, that the beauty of Gods house decaieth, then woe vnto vs. Thirdly, it may be done by our wickednesse: if the white Nazarites become as blacke as coales, if Iacobs smooth voice be accompanied with Esaus rough hands, if studies be turned into tap-hou­ses and tauernes, and holy tongues which should speake blessings, into tongues of wantonnesse and vanity, how doth the beauty of Gods house in vs looke like a stinking dunghill to all godly beholders? In the feare of God therefore cast we these filthy coales out of our hands: we haue sinned against Gods beauty too much already, and these miserable times doe call for more beauty in our selues, and for more godly care by praying, preaching, and examples, that more of Gods beauty may appeare in those congregations ouer which God hath made vs Shepherds. Oh it is a fearefull case to refuse (operatiue) knowledge, Hosh. 4 and to forsake the law; and fearefull shall be the iudgement vp­on such Priests, Hosh. 10. they shall weepe for want, thornes and thistles shall grow vpon their altars.

Vse 2 Thus haue I spoken vnto you (my brethren) and so vnto you as I haue not forgot my selfe: behold, if you will not heare, I will turne vnto the people. Listen (my belo­ued) you haue heard that Gods house hath glorious beau­tie to draw you to loue it. I beseech you by the mercies of God to yeeld vnto two suites which I shall make vnto you.

My first suit is that you willl bee prouoked and fiered with this beauty. I could tell you that the name of this place is the Lord is there: that Iesus Christ walketh about this candlesticke: that the Holy Ghost is present to second the word in the hearts of all beleeuers: that the good An­gels doe pry into with admiration, the holy fellowship [Page 23] which we haue with God and man: but, though I doe passe by the beauty of persons, the beauty of things may (through Gods blessing) preuaile with vs. Would you goe to heauen? It is the beauty of Gods house which shall lift you vp thither. Would you faine see Satan vanquish­ed? it is the beauty of Gods house shall doe it: the prea­ching of the Gospell shall make Satan fall downe from heauen like lightning. Would you discouer the wicked­nesse of your owne hearts, that you may amend? It is the beauty of Gods house that is the discerner of our thoughts and intents of our hearts. Heb. 4.12, 13. Would you willingly see God in his ordinances, and more than an earthen vessell in the congregation of the Saints? It is the beauty of Gods house that will manifest the secrets of your hearts vnto you, 1 Cor. 14.24, 25. and will make you fall downe on your faces and say plainly, God is in vs indeed. It is true indeed, you will say that you can pray, and sing Psalmes, and that you can haue the word of God at home; and therefore this is no such great beauty. But let me say with the Apostle, Heb. 13.22. I be­seech you suffer the words of exhortation, for I haue written vnto you in few words: as if I should say, It is necessary that with a good heart you goe to behold the beauty of Gods house in the preaching of the word, because the Scripture is so briefe.

My second suit is, that you would doe your best to make the beauty of Gods house appeare more beautifull through you. He that seeth the worth of a thing thorowly, will doe his best to make it appeare the more worthy through him, both in affection, in word, and in action; he will thinke of it more intirely, hee will speake of it with greater praises & commendations, and (if it be within his reach, and he be capable) he will doe his best to procure it. So let vs deale with the house of God and the beauty [Page 24] thereof: let vs thinke of it as of the glory of Israel, the testimony of Gods presence: Let vs not thinke our best words too good for it, either in thanksgiuing to God, that we haue had it thus long, or in praying to him that hee would be pleased for Christs sake to continue it amongst vs still, or in commending it to others, and perswading them to giue it that right and place in their hearts which it requireth: and for our actions, ô that we would liue wor­thy of it. Holinesse becommeth Gods house for euer; from which if we degenerate, what can we expect but that God should take away this beauty, and giue vs vp to vile affections, to goe a whoring after our owne inuentions?

What shall I now say vnto you? I will put you in minde of a pretty custome in Hungary. ‘If an Hungarian bee called a coward, he doth neuer wash off the disgrace, ex­cept he haue proued himselfe in single combat with a Turke.’ I confesse I haue done as much as called you all cowards. He that vseth switch and spurre, doth as much as tell others that his horse is dull: and he that vseth pres­sing exhortations and motiues, doth all one as if he should tell them that they are dull of hearing, and too slow to right their owne causes, against the propensity of their cursed natures to the contrary. You shall neuer wash off this aspersion, except you enter Duell with that damnable Turke (Security.) I might tell you how it lulleth vs asleepe in a cursed peace, and makes euery one of vs from top to toe neither to minde heauen nor hell: how it makes vs pollute our consciences, and sinne against them for a friend, for a see: how it makes the foundations of the earth to be out of course: but I passe these things, and intreat you on­ly to see how it makes vs prophane Gods Sabbaths, & pol­lute his ordinances, because it doth blinde vs from seeing the beauty of the Lord. Oh therefore as wee loue God [Page 25] and our soules, let vs fight against it by walking as in the sight and presence of our God; and as by thinking, spea­king, doing, all things in this meeting, as if the great king of heauen and earth were with vs, in our charge, inquiry, verdict, and sentence; so by humbly crauing at Gods hand, with the blinde man in the Gospell, Lord that I may receiue my sight: that wee seeing Gods beauty may admire it, we admiting it may be moued by it to cleaue to God and his goodnesse, in the assemblie of the Saints. Thus much of the first motiue of Dauids desires.

There is yet another motiue whereby he did prouoke himselfe to loue Gods house, 2 Matter of di­rection in it. and that is matter of directi­on to be found there, implied in these words (To inquire in his Temple.) As if he should say, There I may consult with God and know what is best for me to beleeue and doe. It may be Dauid had reference to that holy oracle, Psal. 28.2. towards which (to helpe his faith) he held vp his hands in prayer: but yet Gods house is an ordinary place of inquiry also. I went vnto the sanctuary of God (saith the Psalmist) then vnderstood I their end and was satisfied. Psal. 73.17. For if we must heare the word of God not as the word of man, but as it is indeed the word of God: 1 Thes. 2.13. then how hath it not pow­er to bring vs all manner of content and satisfaction, in those necessary scruples that may arise in our soules? ‘If I should say of Gods house as of those riuers in Transil­uania, wherein there are found lumpes of gold which weigh a pound weight, then I make no question but it would be a motiue strong enough.’ Why should it bee lesse when I say that there we may inquire? seeing this is the way to get wisdome, whose merchandise is better than siluer, Pro. 3.13, 14. and whose gaine is better than gold.

Thus we haue considered Gods house in the type: now in the truth. You must know that Dauids desires reached [Page 26] further than his owne time. As when he desired the waters of the Well of Bethlehem, his desires reached, as some thinke, to our desires after Christ borne at Bethlehem, who is called the desire of the Nations: so when in banishment or other distresse, he desires Gods house, his desires doe reach vnto ours after the Church of God, the body of Christ. Lay therefore downe this ground from hence: that

We must haue earnest desires to be of the true Church of God.

Mallem esse membrum eccle­siae quàm caput imperij.That Emperours heart must be in euery one of vs, who said; I had rather be a member of the true Church, than the head of an Empire. To vrge this, consider these foure points.

1 First, that in the Church onely the fountaine of the house of Dauid is opened vnto vs for sin and for vncleannesse: Zach. 13.1. Mat. 1.21. be­cause Christ is the Sauiour of his people. ‘It is said of one of the Canary Ilands, that it hath no water to be found in it, yet that through the prouidence of God, the people want none, for there doth grow a certaine Tree which is couered with a misty Cloud, whereby it becomes so moist, that it abundantly drops downe water to suffice both man and beast.’ Such a Tree of Life is Iesus Christ vnto his Church; for though he be clouded and couered with the vaile of infirmity, yet to his Church which hath fellow­ship with him by faith, hee doth drop downe the sweet liquour of grace for grace, to the refreshment of their soules.

2 Secondly, that the Father, Sonne and holy Ghost, doth onely dwell in the Church. All other companies of men whatsoeuer are but the sties of Satan; yea, though the courts of Princes. Ezek. 48. Es. 45.14. But the name of Gods City is, The Lord is there: yea, Aethiopia, Sabaea and Egypt shall say, God is in her; Apoc. 1. yea, Christ is in the middest of the seuen golden Can­dlesticks: and when his father and his mother sought him [Page 27] sorrowing, they found him in the Temple, to teach vs where we should finde him euer after, to wit, in the true Church of God.

3 Thirdly, that our being in and of the Church is that thing alone which can comfort vs in all our seruice, and se­cure our hearts that it shall be acceptable to God. Who were those that were rewarded with the euening penny, but those that laboured in the Vineyard to the end of the day? There were many heathens that laboured well; yea, Mat 20. so well that they shall condemne many thousands of Chri­stians that come short of them in ciuill righteousnesse: yet they had no true comfort, because their seruice was not to the true God, nor in the Vineyard of the Church.

4 Lastly, the Church is often compared in the Scripture to the Kingdome of Heauen: Mat. 13. and that both in respect of distance, the men of the world being as farre in goodnesse from the men of the Church, as heauen from earth: and in respect of influence, the Church deriuing her ministeriall helpes to a new generation to all within her reach and fa­thome: as also in respect of the Churches imployment from God to bee none other but the gate of Heauen (as Iaacob said of Bethel) and a nursery for the Kingdome of glory. Now would it not be an vnspeakable comfort to be assured that wee liue in the Kingdome of Heauen? I know that we haue many troubles and vexations of spirit, many fightings within, and terrours without, but what can they hurt our happinesse so long as we are in the King­dome of Heauen?

Vse. Let euery one of vs therefore consider diligently with our selues these foure grounds: and as wee doe finde the truth of them, so let vs bee carefull to further our desires with them to the true Church of God. What will it auaile vs to be of that company wherein wee cannot bee assured [Page 28] that there is the fountaine of the house of Dauid? Will it profit vs to ioyne our selues with that society wherein there is not God and Christ in grace as well as in power? Can we looke for any good in those assemblies where is not the Kingdome of Heauen, and wherein if we worke we cannot looke for Gods penny? No surely.

Quest. Will you aske me then, how you shall know your selues to be of that Church, that so your soules may still goe after it as the Spouse of Christ?

Ans. I answer, you shall know it three waies.

Transire in Christum.1 By your head.

2 By your coapting and fitting to be vnited to him.

3 By those ligatures and ties whereby you are knit vn­to him.

1. First, wee shall know our selues to bee of the true Church, if Iesus Christ be the head of that Church where­unto we cleaue: we are sure that that is the true Church whereof Iesus Christ is the head, but we cannot be certain­ly assured that that is it which hath the Pope to be another princely, spirituall, and monarchicall head, no though but ministeriall.

1 First we are sure (I say) that that is the true Church whereof Iesus Christ is the head. For first, Christ hath all things subiected vnto him for the Churches sake. As hee is God he hath all things subiected vnto him for his owne sake: as Mediatour he hath a purchased subiection for his Churches sake: Ephes. 1.22, 23. as the Apostle saith, God hath put all things vnder his feet, and hath giuen him to be the head ouer all things, to the Church which is his body. 2 Secondly, Christ hath most perfectly, whatsoeuer may be most necessary for the life and saluation of his Church. It pleased the Father that in him should all fulnesse dwell, Col. 1.19. & 2.9. Iohn 1.16. and out of his fulnesse we all re­ceiue grace for grace: he being made of God vnto vs, wis­dome, [Page 29] righteousnesse, sanctification and redemption. 1 Cor. 1.30. Apoc. 9. Ioh. 10 27, 28. Eph. 5.26. Rom. 8. He doth redeeme the Church by his bloud, preserue it by his power, instruct it by his Word, renue and lead it by his Spirit. 3 Thirdly, in all the controuersies betwixt God, his crea­tures, and the Church, shee hath none to answer for her, to pleade her cause and procure her peace, Es. 9.6. Eph. 5.23. but onely Iesus Christ the Counsellor and Prince of peace, as the wife her husb [...]nd. 4 Fourthly, Christ doth the duty of a Head; that is, giue spirituall sense by the sauing vnderstanding of spiri­tuall things; and motion, by giuing strength and power to walke in them. Yea, he doth knit and ioyne the parts together to him by merit and spirit, Eph. 4.16. and giue effectuall power to euery p [...]rt to doe its office. Yea, he so farre doth these good offices for his Church as her Head; that as the head cannot be taken from the body without the certaine death and ruine thereof: so (as it is well said) without Christ the Church is nothing else but as a dead carkasse. Thus Christ being the vndoubted Head of the Church, we may be sure that that is the true Chruch whereof hee is the Head.

2 Secondly, wee cannot bee assured that that is the true Church whereof the Pope is the head: and that vpon these grounds.

First, we haue no assurance that Iesus Christ requires a Deputy in this world (to wit, as Mediatour) for wee know that a Deputy serueth to supply the absence of the princi­pall; whereas Christ is alwaies present by his word & spirit. Mat. 28.20. Ioh. 14 16. Totum Christi se­cu [...]m esse es­sent a [...]c. Act. 3.21. Totu [...] Christus se­cundum [...]s [...] p [...]r­son [...]e. Act. 2 [...].28. Io [...] [...] If you say that he is absent in respect of bodily presence; I confesse, that if you respect the whole essence of Christ, his body is in Heauen, and the Heauens must containe him till his comming againe: but if you doe respect the whole person of Christ, of whom when the Scripture doth speak [...], it doth attribute that vnto whole Christ, which is proper [Page 30] to either nature; so we say that Christ is present with vs though his body be in Heauen, because we are not without the blessed communion and fellowship of the diuine na­ture. Neither to his sufficient presence doe we neede his body now, for though the Kings body bee onely at the Court, yet is he a sufficient head for gouernement vnder God of his whole Kingdomes as his body politike.

Secondly, we cannot be sure (if Christ were altogether absent) that any man in the world, by vertue of any coi­ned diuine anointing, is able to supply his place. For though as God the Kings and Princes of the earth are his Deputies to see his lawes obserued, and to execute his iudgements, because he hath made them so: yet as Medi­atour and Head of the Church he hath none; partly, be­cause he hath made none; Heb. 7.24. [...]. and partly, because his office is such as passeth not from one to another. For euery worke of a Mediatour is a compound worke, issuing from two natures concurring in the same action, as the carued worke of Aholiab and Bezaleel, was the issue of their bodies and soules: in which respect there is required a strength aboue any created power.

Thirdly, (because the Papists say, that the Pope is not the head of the Church in such a soueraigne and principall manner as Christ, but the Ministeriall Head ouer the whole Church vpon earth) therefore I adde this, that we cannot be sure that a deputation of any inferiour gouernment and ministery, is put ouer to any one man whatsoeuer. For there are three things which doe hinder our through perswasion in this point.

First, that Christ doth reserue euen outward administra­tion in his owne power. For it is he which sendeth forth his word and spirit, which hath ordained a ministery, fit­ted Euangelists, Pastors, Doctors, whence he is called the [Page 31] Arch-shepherd: It is he who assisteth his ministery with power; and hath prouided the trumpet and sword of the magistracy to call and to dissolue counsels, to summon and to disparcle armie [...], to defend his Church (so farre as it is good for her) from Satan the liar by heresie, and Satan the murtherer by persecution. Therefore what need haue we of a ministeriall head?

Secondly, that there is no ministeriall head but must worke ministerially that which the principall head doth principally: For else it is but a rotten head, such as the Wolfe found in the caruers shop, without wit or braines: But no mortall man nor Angell can doe that which Christ our head doth: because the office of his headship is exe­cuted by two natures, concurring in one person Christ, as I said before.

Thirdly, Christo s [...]cluso. that then there should be a Lordlike power ouer the whole Church vpon earth, out of Christ in some creature; which cannot be. For ye know what Paul saith, There are many diuisions, or diuersities, of ministeries, 1 Cor. 12.5. [...]. or admi­nistrations, but the same or one Lord. So that as it is with Kings who are neuer out of their kingdomes, though there are diuers officers vnder them, yet there is but one in whom there is Regall power, and that is the king him­selfe: so in this kingdome of heauen vpon earth, the Church I meane, though there are diuers offices, yet hee keepes the royalty in himselfe: which if he haue put ouer vnto another, it must either fasten vpon him sloth, or at the least ease to put the burthen of gouernment vpon a weaker persons shoulders, or it must make vs say that hee hath done a needlesse thing, to make a substitute in his own presence to doe that which is impossible.

4. Lastly, if Iesus Christ were absent, and it were possi­ble that there could be a deputy, yet wee cannot bee sure [Page 32] that the Pope is he. And of this I shall giue you foure grounds of suspicion.

First, because it standeth vpon improbable interpreta­tions, such as can neither arise properly nor figuratiuely, such as cannot be deriued by any succession to confirme the doctrine which they now hold concerning their great head. They say that God said to Peter, Thou art Peter, and vpon this rocke will I build my Church: and to thee will I giue the keies of the kingdome of heauen: and againe, feede my sheepe. Therefore, they say, he said to Peter (as their new doctrine concludeth) I make thee Vicar and ministeriall head ouer all the world, both for order and iurisdiction, ouer all Bishops, all Christians; to set out the rule of faith, lawes, dispen­sations, ouer all the world, to trample vpon kings, and to decree them to butchery or honour, as they serue for the good of the Catholike cause. Now how this and the like stuffe can bee inferred from the words of Christ to Peter, to vphold their monarchicall head, I would intreat you to call your best Logicke to an account and to doe your best to iudge.

Secondly, because the Pope pleades more for himselfe than he doth for him from whom he pretends to receiue deputation. He is like an vnfaithfull friend, who being sent to speake a good word, speakes one for his friend and two for himselfe. For what is it that doth imbroyle the whole Christian world more than the Popes monarchie? All kingdomes must be at his dispose, that so such Princes as he can traine vp in dull ignorance, may through ambiti­on be prouoked to be his white sonnes, that they may at­taine to great honours, and other mens inheritances, vn­der him. All must be Hereticks that are not within his Pale. The word of God must depend vpon his allow­ance. Scripture must be no Scripture except he looke fa­uourably vpon it, and giue it what sense pleaseth him. [Page 33] Kings must be no Kings, if it pleaseth him to excommuni­cate them: and we must be no ministers, because our calues are cow-calues, ‘(as that blessed Martyr Woodman answered the Bishop of Chichester, who wanted the Popes Bull to consecrate or confirme him in his Bishopricke) with many other prettie toyes.’

Thirdly, because all the notes of the great Antichrist that are in Scripture doe agree to him, to wit, the Pope, as is maintained to his face by our dread Soueraigne, and the re­uerend Father Bishop Downame in his treatise of Antichrist, and in his Diatriba of the same subiect. It is true indeed, they would make vs beleeue ‘that his chayre is made of Irish wood, to which no copwebs of falshood can cleaue, nor any venomous creature come neere without death: and that his Church is like that which the mariners built in Illi­ria to Saint Iohn de Maluatia, whose very morter was tempe­red with malmsey; a sweet and precious Church:’ but all the water in Tyber will not wash off that imputation, except he doe penance for his ambition and opposition, and become such a Bishop as the primitiue godly Fathers were.

Fourthly, because it cannot be shewed that Christ hath appointed the Pope to be his Vicar, hee often speaketh of the Holy Ghost, as when he saith, Ioh. 14.26. The Holy Ghost whom the Father will send in my Name, he shall teach you all things: and againe, When he is come which is the Spirit of truth, Ioh. 16.13. hee will lead you into all truth: but he neuer speaketh of the Pope. If he doe, let him shew it: if he doe not, let him consider how hatefull it is for a man to put himselfe into such high commissions without warrant from God: and how iustly wee may lay this in his dish, No man taketh this honour but he that is called of God as Aaron was.

Thus (I hope) you perceiue that we cannot be assured that that is the true Church, whereof the Pope is the head. Vse. Oh [Page 34] therefore (my beloued countrey-men) leane not to him and to his politicke apostasie: lift vp your heads and be­hold by faith the bowing pillars of his proud monarchy. All his diuine vnction cannot foresee, nor all his keyes and swords helpe himselfe from that miserie which the Kings of the earth (who are and shall fall from him) shall bring vpon him. ‘As therefore Moselanus a Iew, when hee had killed a fowle, whose flight the hoast of Alexander expected to prognosticate good or euill successe by, said vnto them, What a foule shame is it for so many worthy men to seeke know­ledge of her, that knew not what should happen to her selfe?’ So say I, What a shame is it for so many wise men to seeke wis­dome and direction from him, who is not wise enough for himselfe, but rageth now like the deuill because his time is but short, and yet cannot see it? ‘Surely, as he that died of the bite of a weasell, lamented because it was not a Lion:’ so will such at the last lament that they haue fallen by that weake one (though neuer so great in the eyes of his flatte­rers) whose very throne shall fall as a milstone into the sea, to wit, with great violence, noyse, horrour, and trouble to the world.

2 But now you will say, Put case that we account Iesus Christ our head, yet if we are not of his body, we are not of that Church whereof he is the head. It is true: therefore that you may know your selues to be of the body, I must goe two steps further.

Richar. Transire in Christum, et coalescere cum Christo. Membra secun­dum praescienti­am, et s [...]cundum praesentem iusti­ciam.First, I must shew you how God doth fit vs to be made one with our head, and to be members of his body. We are falsly charged to require inward qualifications of holinesse in euery member of the Church (for there are members in Gods Book before calling, as well as such as are called, and of such as are called there are members by profession, which do admit of a cutting off) yet if we would assure our hearts [Page 35] that we are so in the Church, as wee are also of it, Membra, 1. Numero, 2. Merito et electione, ut cor­ruptè à scholasti­cis pro opere et electione. we must be inwardly coapted and fitted to be made one with him.

Now for this fitting of vs for our head, it must be by three actions of our good and mercifull God.

First, God must cut vs from the wilde oliue, that is, he must separate vs from corrupted Adam, as we are borne after his cursed image. To this end God giueth vs by the law a sight of some one sinne, which hath haply made deepest gashes in our consciences, together with the punishment due vnto it. At which sight, we suspecting what all our sins may deserue, if God shall muster them together, through compunction of heart we are brought to a detestation of our former estate, and so to a casting off of our transgressi­ons that we may not die.

Secondly, God must pare vs to put vs into the true oliue, Christ, by humiliation: when we see how fearefully wee lie liable to Gods iustice, we, despairing of all helpe and com­fort elsewhere, doe humbly lay our selues downe at Gods feet, to bee disposed to shame, sorrow, feare, confession, prayer, and application of spirituall reasons to our carnall hearts, to mortifie and dead our corruptions according to Gods Word.

Thirdly, God must ingraft vs into Christ. How is this? When by the power of the Word and Spirit he doth worke faith in our hearts; by which wee comparing the bottom­lesse pit of our sinful estate, with the height, length, bredth, and depth of Gods loue to vs in Christ, and see [...]ng there su­perabundant store of loue, merit, power, to doe vs euerla­sting good, our hearts are ouercome to ecche out to God; I come Lord, I come: and so the Father bestoweth the Sonne vpon vs, and vs vpon him.

Vse. Now men, brethren, and fathers, hearken what se­curitanes can perswade themselues that they are of this [Page 36] Church, though they hold their heads neuer so high a­mongst vs; none, none can doe it? Are they, that are cor­rupt and lie rotting in carnall wisedome, and proud en­mitie against God, that goe a whoring after pleasures, pro­fits, honours, according to their seuerall dispositions, are they (I say) cut off from the wilde oliue? Are they, whose soules were neuer filled with shame, sorrow, feare for sin, and who neuer from a bleeding heart confessed their parti­cular sinnes vnto God, or from a melting soule begged pardon, resoluing for euer after to be disposed as God shall please, are they (I say) pared and made fit to grow into one bodie with the head? Are they who neuer haue had experience of sin-sicke soules, who doe neuer see by any comfortable adiudication their wants supplied in Christ, who do not pant after him in such meanes as God hath ap­pointed, are they (I say) ingrafted into Christ? No, no, when these things come to passe, heauen and hell will be all one kingdome. As you will be kind and louing people to your soules, therfore apply these three particulars to your hearts: and neuer thinke your selues to be of the true Church (though you are in it) till you find them in some measure wrought in you.

‘Gentlemen, who are giuen to that studie, know that there is an abatement of honour in Heraldrie to him that telleth a lie, or is deuoted to the apron, or committeth Idolatry to Bacchus.’ And do we not thinke that God will clip the wings of those who thinke to fly aloft to this honour to be of the true Church, and yet liue in sinne? Yes, write this for a truth, that as sure as all are not Israel according to the spirit, which are of Israel according to the flesh, so surely none are vniuocall members of that Church wherof Christ is the head, but those who find in themselues this totall alte­ration from their estate naturall, to a feeling and comforta­ble estate in Christ Iesus.

But secondly, you will now aske me what are those li­gatures and ties whereby we are knit vnto Christ, that wee may grow together with him? For those are of the true Church, who are knit vnto Christ by the true bands: I answer therefore, that they are the sauing and sauou­rie truths in the word of God. This is that alone which makes our faith apt to conglutinate and glew vs to Christ: Who is my mother? (saith Christ) and who are my brethren? Matth. 12.48. Who are those that are knit vnto me by the neerest bond? They that heare the word of God and doe it; that is, Luke 8.21. they that receiue the truth of Gods word by faith, and conforme themselues vnto it; these are the men. Antiquitie cannot knit vs vnto Christ, for age is no crowne of honour, except it be found in the wayes of righteousnesse. Succession can­not doe it, except together with it wee depart not from the true faith which was formerly holden. Bonum et ve­rum convertun­tur. Vnitie cannot doe it, except it be good, and nothing is good which is not true. The bare titles of Catholike, and Apostolike cannot doe it, except together we forsake not the Catholike and Aposto­like doctrine and truth. Holinesse cannot doe it, except it be holinesse agreeable to the truth, without which there is none: for Christ saith, Sanctifie them by thy truth. Ioh. 17. Thus you see that truth is that very glew and cyment in the hand of faith, that must knit vs vnto our head.

Vse. Oh therfore let vs striue and contend for the faith, as Iude speaketh, which was once giuen vnto the Saints. Iude v. 3. If euer we stroue for it, now is the time; now more than euer (because their destruction is neerer) doth the Pope hound out (as our Soueraign termeth it) great swarmes of Iesuites to disgrace the Scriptures, and to steale away the word of truth from vs. Blessed is he that holdeth fast in this fearefull time of temptation. Apoc. 16.15. Behold I come as a theefe (saith Christ) blessed is he that watcheth and keepeth his garments (of holy truth [Page 38] and true holines) lest he walke naked, and men see his filthines.

Ob. It may be you will say, That if truth knit vs to our head, truth is at Rome.

Sol. I answer, that it may be so: for Antichrist ruffles as God in the temple of God, 2. Thes. 2.4. which hath the Scripture: but the Church of Rome, the Popes apostacie, consisting of head and members vnited by the doctrine of Trent, hath it not.

Ob. If you say that the truth was once at Rome:

Sol. I grant it; but it doth not follow that therefore it should be there now: A fuisse ad esse non sequitur. Es. 1.21, 22. 1. Thess. 1.8. the faithfull Citie may become a harlot, and her wine may be mixed with water: and Thessalonica, from whom sounded out the word of the Lord in Macedonia and Achaia, and whose faith which was towards God, spread abroad in all quarters, is now a cabine of vncleane Turkes: yea, and who knoweth not that a chaste virgin may in time become a stinking harlot? Euen so is it with Rome.

Ob. If you aske mee, When went the truth from Rome? for some or other must needs obserue it.

Sol. I answer, Is it not gone except I can shew the time? An apple may be rotten, though I cannot shew the time when it began; because it began at the coare: A man may be sicke vnto death, though I cannot tell when his disease began to preuaile against him. So the Church of Rome, though by reason of her strength, and that good temper shee was in while Martyrs possessed her seat, she stood out long before she kept her bed (because she was not heart-sicke at the first infecting of her blood) in which respect haply her first lying downe cannot be obserued of euerie eye: yet hee that hath but one eye may see that she is sicke vnto death, by her sicke and powerlesse actions: as her surfetting vpon tem­porall glory, Laesae actiones laesas arguunt facultates. her vomiting vp of the wholesome food of Gods word, her desire not to be stirred from her old rotten couch, her pettishnesse if we doe but touch her to trie whe­ther [Page 39] sicke or sound: and many the like symptomes not on­ly of a declining, but of a desperately consuming estate.

Ob. Yea, but you will say,That in other heresies the persons broaching, and the time when is obserued.

Sol. I answer, That it doth not therefore follow that this can be done in Poperie, for it is a mysterie (as the Apostle saith:) and (as Iohn saith) Great Babylon the mother of whoredomes hath this name written in her forehead, A Mysterie. 2. Thess. 2.7. Apoc. 17.5. This apostacie of Rome held communion with the true Church still: Hodiè effusum est venenum in ecclesiam. and when prosperitie like poyson was powred out vp­on the Church, she tooke aduantage vpon the deadnesse of mens hearts to make her owne gaine; and while men were either diuerted by other occasions, or rocked asleepe in the cradles of ease, profit, pleasure, honour, or blinded with the outward splendor and glorie of her whorish and hypocriti­call attire, to sowe tares in stead of good wheat: which yet was neuer so closely carried, but that some faithfull men still obserued her and opposed her in euerie age (as hath beene shewed by diuers, Du Plessis his Mysterium ini­quitatis. White his Way. who still lye vnsatisfied) though her policie and tyrannie still did crush them to her power.

Oh therefore, seeke not truth at Rome, where you haue so good causes to doubt that the true head is not; yea know of old that truth hath sought for succour in Cloysters and could finde none: seeke it therefore at home, where the true head Christ is calling vs from our dead sleepe of sinne, Pauli Ferrij Schol. ortho. Spec. pag. 102. gi­uing vnto vs the habit of faith for our sanctification, the act of faith to receiue Iesus Christ for our iustification, the spi­rit of adoption to seale vs vnto the day of our redemp­tion.

Ob. Be not scarred with this bugbeare, that we confesse that a Papist so liuing and so dying may be saued: and therefore the truth is good enough amongst them. Sol. For you must vnderstand it of those that are in the Antichristian state, not [Page 40] of it, and chained with ineuitable ignorance, (hauing the key of more distinct knowledge kept from them by tyran­nie and policie) and doe forsake their popish grounds, as it is said that the Bishop of Chichester that then was, would haue had Gardner to doe, when hee did comfort him vpon his death-bed with Gods promises, and with free iustifica­tion in the bloud of Christ. Fox Martyrol. To whom Gardner did an­swer; What my Lord, will you open that gap now? then farewell altogether: To me and such other you may speake it; but open this window to the people, then farewell altogether. Thus likewise Bellarmine, after his large discourse of that confi­dence which we may draw from our workes, layeth downe this proposition as his last sanctuarie, Propter incersi­tud [...]nem prop [...]iae iusti [...]iae, & peri­ [...]u [...]um man [...]s glor [...], tutissi [...]i [...] est siduci [...]m to­tam in sola Dei misc [...]i cordia et ben [...]gnitate re­ponere. that, By reason of the incertaintie of our owne righteousnesse, and the danger of vaineglorie, it is most safe to put our whole trust and confidence in the mercie and bountie of God alone. Now if Papists shall doe in truth and sinceritie of heart, as these say, renoun­cing the trappings of the whore of Rome, though they die in the Popish Church, they being chained in the fetters of Rome, they may giue a good ground for the iudgement of charitie to worke vpon concerning their saluation with GOD.

Neither be ye moued with this which they so often bel­low out against vs, That our truth was not knowne before Luther: for though for many of our negatiues, whereby we doe deny their false nouelties, there was no vse of them (though the Spirit of God foreseeing the mysterie of An­tichrist, left sufficient ground for them in the Scriptures) yet we willingly disclaime all that cannot draw a longer pedi­gree than Poperie. Thou art of yesterday, saith the Pharisie to Christ: Before Abraham was I am, saith Christ to the Pha­risies: So may our truth say in respect of Luther; It appea­red more plentifully in his time, not otherwise than a cleere [Page 41] morning after a darke and drowsie night, no otherwise than faire weather after a tedious storme, no otherwise than health after a lingring sicknesse. And if it seemed to be new, wee may thanke the Church of Rome for it, which so preuailed with our improuident fathers through glorious titles and outward splendor, and the mysterie of abhomi­nations in the golden cup, that their mother truth being iustled out of doores for a time, was not at the last, when she came againe, scarce acknowledged of her owne chil­dren. Let vs be wiser and acknowledge her, though shee come naked and in rags, remembring that true but fearefull saying, 2. Thess. 2.10, 11, 12. Because they receiue not the loue of the truth that they might be saued, therefore God shall send them strong delusions that they should beleeue lies, that all they might be damned which beleeued not the truth.

Thus haue I shewed you how you may know your selues to be of the true Church amongst vs, Motiues. that so your desires may pant after it. As Dauid added two motiues to prouoke himselfe to hunger after the house of the Lord: so shall I adde the same to further vs to desire to be, and to be still of the true Church amongst vs.

The first is the beautie of our Church, 1 The beautie of our Church. which doth stand in the beautie of that Religion which it doth professe: I know that the Papists doe what they can to disgrace it, and to make it appeare ougly in the sight of men; Ps. 45.13. yet (though the Kings daughter be all glorious within, and her best or­naments without are but needle-worke, full of stitches and prickes: though the whore do excell in her garish attire the modest and honest woman; in which respect it cannot grieue vs that they obiect against vs, as the heathens of old did against the lesse ancient Christians, the want of glorie in our outward seruice and worship) yet, I say, there are di­uers [Page 42] things which make our religion beautifull, aboue that which doth so much stand vpon outward feature and pro­portion.

1 First, our religion cannot bee disgraced without lying. She is a beautifull woman, who standeth so for currant, ex­cept to them who will say, White is blacke, or that shee painteth, and borroweth complexion of Art, or the like, when it is nothing so: so is it with our religion. Yee know how often they charge vs and our religion with noueltie, when yet we doe relye vpon the first truth, to wit the Scrip­tures. So likewise they doe make their blinded disciples be­leeue, that we hold, God to be the author of sinne; likewise, that it is enough to haue onely faith; that the Church failed many hundred yeeres till Luther and Caluine; that all is very easie in Scriptures; that God forceth vs against our wills, without any respect of our consents; that we al­low no fasting but morall temperance and fasting from sin; that we esteeme nothing of Christian workes towards salua­tion, but condemne them as vncleane, sinfull, hypocriti­call; that God imputeth the righteousnesse of Christ to iustification though we be not iust; as if the righteousnesse of Christ applied by faith did not cure as well as couer, purge sinne as well as pacifie Gods wrath for sinne. These and the like odious lies doe they put vpon vs and our religion. But blessed and beautifull are we when such men as they are speake all manner of euill against vs falsely. We cannot thinke our selues the more deformed for their false charges, whose whole Apostacie is a mixture of lying and vanitie from head to taile. They call the Pope the Head of the Church, when he is neither able to be present with the whole bodie, nor infuse capitall spirits into any one member. The Pope calleth himselfe A seruant of seruants, when yet he seemes to be a prouder Lord than the Turke, [Page 43] breathing out nothing but soueraigntie and vnlimited iu­risdiction, and would thinke foule scorne that any earthly Potentate or King should be preferred before him. Their Iesuites will be so lyingly called of Iesus the Truth; when (as it hath beene often told them, and cannot be disproued) as Abshalom was vniustly called, the Fathers peace, being the Fathers warre, so they are not without blasphemie so cal­led, seeing they doe nothing more than cunnicatch the wealthy, gull the poore, disloyalize subiects, conspire against Princes, vndermine States and Kingdomes, and vnder the hood of Religion kindle warres, and closely lay the cause vpon others. Yea, and what is their religion but, like these grand practisers, one thing in shew, another thing in truth, and none other but a draught of deadly wine in a gol­den cup.

2 Secondly, our Religion striues by all might and maine to keepe the head whole, and that is Christ only. Yee know that hee is called beautifull, whose head is so, though hee haue a crooked bodie, a withered hand, and a gowtie toe: so may our Church and Religion well be accounted; be­cause we cleaue vnto, keepe whole and sound, to our power, our whole head, (both God and Man by nature, Priest, Pro­phet, and King by office) that hee might be the alone Saui­our of his people. We know how the Church of Rome doth share out his honour with his offices, and diuide them betweene Christ and others. See of this sub­iect D ^r. Fownes his Trisagion. His Kingly Office is parted betweene him and the Pope; his Priestly, betweene him and the Saints; his Propheticall, betweene him and their traditionall Church. But for vs, Ephes. 1.23. we desire that he may fill all in all things: we doe striue that he may increase, though we and all the world perish, decrease, and come to nothing: yea, as Dauid said of the sword of Goliah, which was laid vp behind the Ephod, there is none to it: so say wee of our [Page 44] blessed King, Priest, and Prophet, there is none to him, nei­ther shall there be any but hee, in whom wee will seeke the least dragme of beautie.

3 Thirdly, our Religion is not only beautifull in the head, but scoureth off the least blot from the whole bodie. It kee­peth all the Commandements entire. When wee consider that they were written with Gods owne finger, and deliue­red with so many miracles, we neither dare change the first Commandement, See for this Hispa. Refor. Bellar. Ample declaration of Christian Do­ctrine. nor dash out the second, as the Church of Rome doth. We dare not admit of the Masse, for feare of hauing any other god saue the true God. We dare not embrace Popish Traditions, for feare of giuing God that worship which is not his owne: our consciences will not so farre abuse vs, as to giue vs leaue to entertaine a seruice vnknowne, lest we should serue God in vaine, and not giue him his worship in the right manner: we cannot spend the Lords day in seeing Masse, or only in praying (though it be the sweetest of our seruice) knowing that, because God doth in the Commandement of the Sabbath, chiefly aime at our edification, Es. 2.3. we must goe vp to the house of the Lord, that he may teach vs his waies, and wee may walke in his paths. We settle the Chaire of State vpon Princes, renouncing a superiour power among men, to excommunicate them: and put case the Pope doe, to his vtmost, hunge them with his Bulls, we renounce and hate the not accounting of them Kings, and the executing of them as delinquents to him, and to his Pope-holy-Church: Yet lest wee should flatter them, we tell them that they must be Fathers, not Tyrants, that so they may not be wilfull hinderers of that honour which is due vnto them. Hauing thus pressed vpon the head for or­derly politique gouernment, we learne of God to presse vp­on the heart, the seat of valour, that there be no taking a­way of life through base cowardise. Can we thinke of poi­sonings, [Page 45] stabbings, vnderminings, strengthning the hands of wickednesse, sadding the hearts of the good by lies and impostures? We can sooner looke vpon the persons of our enemies without malice, their wrongs without desire of re­uenge, their prosperitie without enuie, and digest all our griefes by venting them into Gods bosome by feruent and faithfull prayer. We presse vpon the seat of Lust, and teach our appetites, that as we must liue, so we must liue honest­ly, lest we be a burthen to the earth. We cannot abide the slighting of Fornication, the blanching of Priests Minions and Concubines, the stinke of Stewes, with that cursed caution, If thou canst not liue chastly, yet carrie it warily. Si non castè ta­men cautè. We teach that honest persons must haue honest maintenance by possessing their owne: that they must maintaine their right by truth. As we cannot maintaine our Religion by lying Legends, or our persons and causes by equiuocation: so can we not but be carefull to presse and teach that there be no lyer amongst vs for gold or gaine: yea wee will not suffer the whole soule to be at rest with her concupiscence. Can wee flatter the heart with the neglect of the first moti­ons of sinne by the flesh, though the spirit doe not consent; as if a knaue be not a knaue, because an honest man re­proues him for it? No: wee will labour that there be peace at home without mutinie, that there be such soundnesse of minde, and such a peaceable possession of our owne soules in the enioyment of God, as nothing that is others may or doe disquiet vs. Thus doth our Religion rub off the rust of all sinne, pressing this as a note of an vpright man, to haue an equall respect to all Gods Commandements: yea that the least rubbish of Hypocrisie may not (by our good wills) sticke vpon our Church, wee aime at and endeuour, the through mortification of the whole bodie of sinne, and re­formation of all our hearts. The Popish Church, whatsoe­uer [Page 46] it talke of mortification, and what glorious shewes soe­uer it doth make to that end, either by whippings (wherein yet Baals Priests went beyond them) or by drawing their bloud, like Pharisee draw-blouds, or by going bare-foot, like the Heathens in their bare-foot solemnities, Nudepedalia sa­cra. or by their precious Pilgrimages, forced Fastings, and the like; yet it is farre (and I pray God they may see it) from true mortifi­cation and reformation of heart. For doe but consider that either they doe not know or will not know the right enemie wherewith they should fight to this end; that is, the cursed Flesh which is in our bosomes: For when the Scrip­ture speaketh of the lusts of the flesh, which we must mor­tifie, they doe sometimes vnderstand our bodies: and there­fore for the suppressing of it, Vnderstand me not as if I did condemne Fa­sting and other laudable bodily exercises, but onely as shew­ing by these principall wea­pons, what principall ad­uersarie they fight against, to wit, the bo­die. Ephes. 5.28, 29. they doe presse vpon bodily exercises, as Fastings, whippings, Haire-cloth, bare-foot visitings of Temples, Shrines and the like: whereas the bo­die and the spirit may well goe hand in hand; as the Apo­stle saith, No man euer yet hated his owne flesh, but nourisheth and cherisheth it, euen as the Lord the Church: to wit, so farre forth as it may be done without making Nature either proud or wanton. Sometimes againe, they doe vnderstand the brutish and inferiour facultie of the soule, whereby it affecteth and desireth profits, pleasures, as meats, drinkes, cloathing, and procreation. But euen this also in it selfe cannot be said to be our enemie, which being well manned, is of so good and necessarie vse in the life of man, that with­out it there would neither be preseruation of particulars, nor kindes; Nature would neither preserue it selfe, nor the succession thereof in its like. In both these they misse the marke, and shoot at a friend in stead of an enemie. In which respect a man may goe to the height of their taught deuoti­on, and yet be as arrant hypocrites as euer were. But as for our Church, the whole bent of it tends to perfect our [Page 47] sanctification in the feare of God. 2 Cor. 7.1. It makes the flesh to be the corruption of our whole nature, both in our bodies and soules. The corruption of our mindes by enmitie and ig­norance, of our consciences by stupiditie and furie, of our cogitations by vanitie, of our wils by rebellion, of our de­sires by disorder, & the like. So that we teach and presse, that the minde must goe to the pot (as we say) as well as the ap­petite; yea the wisdome of it (whereby we exalt our owne righteousnesse, and set vp our holinesse and other worth as cursed idols) as well as the brutish folly that is in our carnall desires. We doe not flatter the minde with an aptnesse to spirituall wisdome, or the will with an aptnesse to will good if it be excited by the Spirit; (that so we may dishonour Gods worke of grace, and make our selues something, when we are nothing) but as we doe giue the greatest glory of good (as it is wrought in and by vs) to the minde sancti­fied; for which cause the whole worke of our conuersion (as it is well obserued) is called the changing of the minde: [...]. Matth. 3.2. so in sinning we make it the arch-rebell, in yeelding it selfe so freely to thinke of wickednes, so fully to discourse of the profit, pleasure, and honour of it, so friendly to parly with euery suggestion which offereth it selfe to our corrupt hearts, that it is euen basely bribed and blinded to giue way to the consent of our wills, to the greedinesse of our desires, to the swift mouing of our affections, and to the eagernesse of our actions, to doe those things which are wicked in the sight of God and man. Oh how doth this make vs to de­nie our selues, and flie vnto him that is made wisdome, 1 Cor. 1.30. righ­teousnesse, sanctification and redemption to vs, while the Po­pish Church liuing in a seeming holinesse in some of her choise members, doth yet vnholily rest vpon her owne wis­dome, though it be to the tolerating of Stewes, to the fil­ling of Rome it selfe with the cries of Sodome. But (say they) [Page 48] what are their vnholy Stewes more than our vnholy Vsury? For if Stewes be collerated amongst them to preuent a greater mischiefe; so is Vsury amongst vs. But stay a while: As Leontines pointing to his gray haires, said to the Antiochi­ans; Hac niue lique­facta multum e­rit luti. When this snow is thawed there will be much dirt: so when this blister is pricked (may we say) there will appeare much vlcerous matter. For the clearing therefore of our Church in this point of Vsury, that the Stewes of Rome may the more stinke in the nostrils of good men, consider two Questions:

• First, whether England doe permit Vsury, as the Church of Rome doth the Stewes.
• Secondly, whether if wee did, it might stand in equall ballance with a Stewes.

To the first I answer two things:

1 First, that England doth not permit Vsury, but restraine the abominable griping that was brought in by the Iewes. For if you looke into the Law, you shall finde it called a Statute against Vsury; yea it calleth Vsury a vice and sinne, and saith, it is detestable, as you may see in t [...]e Statutes at large, where the Prefaces are; yea I haue heard (as I take it) men skilfull in the Law say, that if it can be proued by bond that a man doe but take ten sh [...]llings in the hundred for Vsury, hee forfaits the whole summe. Therefore the Vsurers are so craftie, as to make their Creditours vpon the lending of an hundred pound, to become debtors to them for an hundred and ten, or eight, or seuen, or the like, by bond, and not to binde them to giue ten pounds for the meere vse of an hundred.

2 Secondly, England dealeth not with Vsury as Rome doth with the Stewes; for shee doth blanch and excuse it, and therefore sometime they say, that it is but a permission of a lesse euill to auoid a greater, as Sodomy, Buggery, and [Page 49] the like; when yet vnder this cloake Ely might without blame haue suffered the sins of his sonnes in the porches of the Tabernacle to preuent more hainous sinnes, and fur­ther degrees of Sodomy. Sometimes againe they tell vs that they doe not permit them without meanes to reclaime them both by punishments and preachings: as if it could excuse them to permit houses of sinning, that they may exercise their censures: they are mad men that build hou­ses for theeues, and burne them downe when they haue done. Sometimes againe they will tell vs that the rents and pensions so gotten are imployed to maintaine penitent harlots: as if God delighted in the price of a harlot, or it were lawfull for vs to doe euill that good might come thereof. Thus would the Church of Rome like a harlot, put a beautifull complexion vpon an vgly face, yea from such like and other filthinesse, euen in their holy Fathers the Popes, See Bellar. in his preface to his bookes, De Pontif. Rom. they can draw an argument of glory and renowne to Peters chaire, as being a signe of Gods speciall hand that it hath endured so long. But as for vs, we are readie to con­demne vsurie to the pit of hell, as God shall cleerely mani­fest vnto vs what it is, and as we alreadie doe so farre as we are come.

2 To the second question, I answer: that if we did permit vsurie, yet it cannot stand in equall ballance with a stewes: for to sinne against a mans goods, is lesse than to sin against a mans person, and continuance, and chaste preseruation in this world. That God, that will establish the chaire of estate to superiours, in the fifth commandement, will giue superiours chiefly in charge the life of man in the sixt: next to that, that their life may not stinke to heauen, will haue it preserued by honestie in the seuenth: next to that, because honest persons must be maintained by honest meanes, will haue iustice in the eighth; & in the ninth commandement, [Page 50] that honest meanes may bee settled vpon honest persons will haue truth: vsurie therefore, failing against the iustice of the eighth commandement, though detestable in it selfe, yet from Gods order, seemes to me to be of a shorter size than the Stewes which fighteth against the person in the seuenth.

4 The last beautie of our religion (which I shall speake of) is this; That our religion needs not policie to main­taine it. It hath preuailed in all ages since Iesus Christ, against all power, against all policie. The bloud of the Mar­tyrs hath bin the dung of our Church. And as Pharaohs po­licy, when he would work most wisely, could not preuaile against Israel: so in the greatest Egyptian darknesse vnder the dominion of Antichrist, our Church could not be so obscured but that she hath felt the strength of Romes poli­cy, & the stroke of her power without her subuersion. And at the time when it pleased God to make light to shine out of darknesse, that our religion might by degrees climbe againe to its wonted glorie, what could the power of the Emperour with the policie of the Pope preuaile a­gainst a poore weake man, Luther. who came with the spirit of power in the name of the Lord? For the further propaga­ting of our religion, it neither hath, neither doth it stand in need of policie. If wee should hold a Councell, wee need none of the trickes of the Councell of Trent. We need not either propound our Canons in such ambiguous termes, as will admit of diuers constructions, Vpsalensis and Armachanus were created Ar [...]h bishops (as we reade) in the Coun­cell of Trent, who yet were Nullat [...]ncases. like the ancient Ora­cles of Apollo; neither need wee to create either Arch­bishops or Bishops to fill vp the number (that our voyce may be the more full) who haue neither Church nor Dio­cesses. Wee need no bloudie Inquisition to clap the title and punishment of an Heretike vpon euerie one who doth smell either by conuersation or conference of a religion [Page 51] opposite to vs: wee need not that Idoll sacrifice of the Masse to fill our purses, that poore and poeticall conceit of purgatory to warme our kitchins, their Auricular confes­sion to make vs terrible by being of the secretest counsell: wee defie to purge either Fathers or any other Au­thors, of their true meaning, to make them our witnesses, or to be so exact in the prohibition of Hereticall bookes, Mar. Anto. de Dom. prosectionis consilium. p. 8. 9. that carefull Students in Diuinitie, yea Bishops may not reade bookes contrarie to our opinion without licence: wee say with the Apostle, Iudge yee what I say; doe not sweare to the truth of our words, except ye finde them so: yea of the common people (into whose hands many Po­pish bookes doe fall) wee doe but desire this fauour, that they would reade them with our answers, and hum­bly desire God that they may finde out the truth; remem­bring tha [...] sweet speech of our blessed Sauiour, Iohn 7.17. If any man will doe Gods will, hee shall know of the doctrine whether it be of God, or whether we speake of our selues. Pia mendacia. We abhorre godly lies, as they terme them, to worke deuotion & blinde obe­dience: equiuocating can finde no countenancing amongst vs: yea our religion perswades to die, and manfully to confesse the name of Iesus, rather than thus to lye. Neither these nor any other trickes of policie (blessed be God) doe we stand in need of, but confidently expect the turning of Achitophels wisdome into folly, and the ruine of the spi­rituall Egypt and Sodome of Rome, in Gods due time, not­withstanding all her politike factors and agents through­out the Christian world.

Thus haue we considered the first motiue to further our desi [...]es to be, and to be still, of the true Church amongst vs.

The second is, that in it we may inquire, 2 Matter of di­rection in it. and haue full and sound direction to bring vs to life eternall. And that it is thus amongst vs may be seene in two things.

1 First in this, that we haue the oracles of God to consult withall, Rom. 3.2. as the Apostle calleth the Scriptures. Euery meane Artizan with vs may winde vp his heart from all the di­stractions and troubles of this world, by a daily confer­ring with God out of the diuine acts of his owne heauenly wisdome. The booke of God is or may be in euery mans house and hands. ‘And if the word of the great Cham of Tartarie standeth for a law, because he is blasphemously called of his subiects, the sonne of God, and the shadow of God, Filius Dei, Vmbra Dei, & Anima Dei. Colos. 3.16. and the soule of God:’ then infinitely more worthily doe we account the word of our God to be a law vnto vs, it being the shadow of his wisdome. And therefore he commanding the Colossians no vnnecessarie obedience, we hold it as necessarie for vs that the word of Christ dwell plentifully in vs. Yea we account it our happinesse, ‘that as in the Island Rhodes the Sunne is neuer so masked with a cloud, but that once in a day it doth shine vpon it:’ so our worldly imployments doe neuer so dampe and darken our spirituall life, light, and heat, but that there is, or may be (at the least) some little comfortable intercourse be­tweene vs and the word of God day by day, if we be not our owne enemies. We are sure that we are bound to fol­low Gods will, and therefore we are not afraid to know it. Yea we hold it our dutie as Gods children to looke into our Fathers Will and Testament, that we may be the bet­ter furnished not to breake it. And if at any time we neg­lect the reading and searching of the holy Scriptures, we doe desire God that he would send his fatherly rod to whip vs vp to more diligence; and to say vnto vs, ‘as Ari­stippus said vnto one who asked him what was become of the friendship betweene him and Aeschines, It is asleepe, but I will awake it.’ Can we thinke it a fault deseruing burning to haue and to reade a Bible in our natiue tongue? Or can [Page 53] we be so miserable as not to obey God in reading the Scripture, except some holy Father grant vs a licence to doe it? ‘No: as those blessed instruments who made vs acquainted with Gods voice in our mother tongue might reioyce more than hee that made the Harpe of Thales, whereby he did appease the tumult of the Lacedemonians;’ so we account it our ioy & our reioycing, that God speaks not vnto vs in an vnknowne language, but that we can conferre with him as our fathers and mothers doe talke with vs when they either doe or should traine vs vp in the knowledge and seruice of God. What shall we say then (my brethren?) Surely as Peter said to CHRIST, Whither shall we goe? thou hast the words of eternall life: so let vs say to the Church of God amongst vs, To what Church shall we ioyne our selues, seeing here are the words of eternall life? If we grow surfetted and weary of so diuine a bles­sing, let me in the feare of God vpbraid you ‘as Themistocles did the Athenians who were sicke of him; Are you weary of receiuing so many benefits from one man?’ So, Are you wea­ry of receiuing so many comfortable blessings from one booke? Well, I say no more of this, but pray to God to giue you vnderstanding in all things; and intreat you all but to thinke vpon this one thing, Bona à tergo for­mosissima. that good things are best when they turne their backs, and will most wound our soules in their losse, when wee are driuen to say, Had I wist.

2 The second thing, wherein the full and sound direction in our Church, for them that doe inquire, doth stand, is this; that as we haue the word, so we haue the assistance of the learned for the ministeriall declaration and application of this blessed rule. Doth Gods carpenter who should square the Church of God by the rule of the word onely dwell at Rome? Or hath any one there a commission from God to [Page 54] square out the faith and manners of a Church by his owne propheticall wisdome without direction from the once gi­uen written rule? No surely: as we know no such man by the glasse of Gods word; so (blessed be God) wee finde good workmen at home. God hath giuen the gift of tongues to our Church, whereby she can present vs Gods holy word in our owne language; and lest shee should be taxed of keeping the key of knowledge from others; as also, chiefly to shew her loue to God in executing her office, shee hath done it already, that Gods name may be great amongst vs, and the meanest member of our Church may follow the direction of our blessed Sauiour, Iohn 5.39. to search the Scriptures; Act. 17.11. and the example of the Bereans, to try whether those Texts which we alledge to proue our Doctrines be so or no. Beside the gift of tongues, God hath giuen to our Church the gift of Interpretation. We pray to God with Dauid, Psal. 119.18. Lord open mine eyes, that I may see the wonders of thy Law. We desire and endeuour in our practise to haue an equall respect vnto all Gods commandements, Agant orando & bene v [...]v [...]ndo ut [...]ntelligant. and because we cannot doe as we would, we are full of that heroicall motion of Dauid, Oh that my wayes were so direct that I might keepe thy statutes; Psal. 119.5. and all because God may not iustly keepe away the light of his word from vs. We yeeld vnto Gods whole truth, so farre as we are come and can conceiue it, lest God should deliuer vs ouer to be­leeue lies. We compare spirituall things with spirituall things, one place of Scripture with another, carrying the sense along according to the scope and circumstances of the place, and neuer willingly varying (without cleare testi­monie from the word of God) from the generally receiued sense of the true Church of God. Though sometimes in respect of our persons we looke like priuate Elihu rebu­king the Ancients: Iob 32.6. 1 King. 22. and like priuate Micaiah defending the [Page 55] truth against many false Prophets, yet we speake by the publike Spirit of God, as the mouth of the Lord hath spo­ken in the Scriptures: yea we are so carefull that the true sense should be giuen, that we subiect the spirit of the Pro­phets to the Prophets: and confidently resolue that whoso­euer shall plead a spirit expounding contrary to the Scrip­tures is not an administrer but a diminisher of Gods mea­ning. Againe, if any controuersie or difficultie doe arise, can we say as the Pope, that we are Iudges in our owne ca­ses, or that we are the Iudges of that which shall iudge vs in the day of Christ? No, we hate such partialitie, such blasphemie. We haue the Holy Ghost, Act. 15.28. Iohn 16.8. Es. 2.4. Psal. 119.106. Iohn 12.48. Luke 16.29. who rebukes the world of iudgement, and iudgeth amongst the nations, and pronounceth righteous iudgements, by the word which he hath spoken, and speaketh so loud as we may heare him, as the hea­ring heart knowes full well, to satisfie vs in our doubts. And because we are slow of heart and dull of hearing, and must heare by the hearing of the eare to haue the truth of Gods word brought home vnto vs; Act. 15.27. therefore as Iudas and Silas were sent to speake by mouth; so haue we the ambassadors of God, that are in Christs stead to publish and apply the sentence of the Holy Ghost. Or if that be not enough, as when there was great dissention betweene Paul and Barnabas and them of the circumcision, there was a putting ouer to a Councell to determine that question: Act. 15.2. so haue we lawfull Synods, Councels, and Assemblies, and all this that the doore of faith may be opened vnto vs, so long as they are built vpon the foundation of the Prophets and Apostles, Ephes. 2.20. Iesus Christ himselfe being the chiefe corner stone. Oh blessed be the Father of lights, and the God of all consolation, who hath giuen vs this comfortable dire­ction. How miserable were we if we had not the word whereat wee might inquire? And how much comfort [Page 56] should we want, if we had not the ministerie of it to de­clare and apply it vnto vs? As therefore it is with the heart of man, though naturally it be heauy, yet it is not carried downeward but with another naturall motion for the health of the whole bodie it is carried to and fro: so though naturally we are carried after nouelties, and are too too apt to follow the directions of our owne mindes, yet by another naturall motion of grace, let vs in our eager desires be carried after our Church, where we haue such compleat direction for a godly and humble Christian soule.

Cat [...]dra in ca­lis habet qui cor­da mo [...]t.Thus haue I whetted your desires to pant after the type and the truth. It is God that must moue your hearts vnto it. To prouoke you therefore to pray vnto him to this end, ‘remember that as a white shield was anciently giuen to fresh-water souldiers that they might striue to haue it garnished with titles and testimonies of deserts:’ so God hath giuen you soules like bare & naked tables in respect of knowledge attaineable by Art or industry, Anima tanqu [...]m abrasa tabula [...]e­sp [...]s [...]tentiae ac­quisit [...]e non natu­ralis. or any other gift. How shall we striue to adorne them with testimonies of true Gentry more than by praying vnto God (and vsing other meanes accordingly) to write them in knowledge, faith, repentance, humilitie, and the like: and among the rest, forget not DAVIDS desires in this place, that you, ha­uing their right office, right obiect, and right motiues, may haue some comfortable testimonie that you are men after Gods owne heart as Dauid was.

THE ASSIZE AT HOME.

WE know by long proofe and experi­ence the good worke of God, which hath beene wrought by Parables. Somtimes they haue been vsed for E­dification, as when Christ teacheth by them the dignitie of the preaching of the Gospell, Matth. 13. and the dutie of the re­ceiuers of it: sometimes for Conuiction, as to the Pharisees, Matth. 21.45. who, when they heard Christs parables, by the power of their consciences perceiued that he spake of them: some­times also they are vsed for conuersion, as to Dauid, 2 Sam. 12. who by a kind of couert speech, being brought to giue sentence against himselfe, was so wounded at the soule, that he pre­sently thought, I will confesse my sinne, and God forgaue the wickednesse of his heart.

This Sermon was also prea­ched at an As­size.I haue for these reasons at this present resolued (through Gods assistance) to take the same course. I will speake to you in a Parable, I meane, drawne from the Court of Con­science, and applied to this Court of Assize, that so (I hope) euery one may perceiue (though not doe) with the high Priests and Scribes, after Christs propounding of the Parable of the Vineyard, that I haue spoken this Parable of (though not against) them.

To make way, that it may the more easily come vnto you without thought of my straining, we will see how this verse is coped in with those that are about it, and then how we take our ground from the words themselues. As for the first, conceiue that in the former part of this Chapter the Apostle disswadeth from respecting of persons. To conceiue aright of which particular fact, consider with me two questions.

1 First, what gaue occasion to the Christian Iewes to com­mit this fault? I answer; that, as I conceiue, it was the cariage of rich Heathens towards them. For when they, out of curiositie, would come into their Assemblies, both sacred and ciuill, to spie out their libertie, to search for ad­uantage, or to haue matter of discourse from that new Re­ligion, as they accounted it, and as it was in respect of a di­uers manner of dispensation: the faithfull Iewes, vpon this aduantage, being willing to insinuate themselues into them, and to gaine their fauour, would giue them greater respect for their riches sake (though otherwise the enemies of Christ) than vnto the poore faithfull members. ‘They went contrary to the practise of that worthy instrument, Master Fox, who when he was asked, whether he knew a certaine poore man, who had receiued succour from him in the time of trouble? answered, I remember him well: I tell you, I forget Lords and Ladies to remember such.’ Here­upon [Page 59] the Apostle, taking occasion to redresse other exor­bitances, falleth vpon this exhortation which wee haue now in hand.

2 In the second place therefore you will aske me; Whe­ther, if a rich man be a wicked man, we may not giue him respect before a good poore man? I answer, no: If there be no more in him than so. For though we are to cary our selues humbly towards all, yet neuer the more to wicked men for their riches sake. Hester. The bone in Mordecai his knee was neuer more stiffe to Haman, than we should be to such as haue nothing to commend them vnto vs, but the Ring and gay cloathes. Psal. 15.4. It is the propertie of Gods children to haue such vile persons to be contemned in their eyes. But if besides their riches they haue an office, or vertue either naturall or morall, or any thing wherein God shines (it being Gods appointment) we must honour God in them, according to that of the Apostle, Rom. 13.4. 1 Pet. 2.17. Matth. 22.21. Giue honour to whom ho­nour belongeth. This wee may and must doe, though wee must not iudge partially, but giue euery man his owne. And thus is the exhortation opened.

Hee vrgeth it in this verse, by an Argument drawne from within; to wit, from the testimonie of their consci­ences. Are yee not iudged betweene you and them? or is not the case iudged betwixt you and them? or are you not conuicted that you are made Iudges of euil thoughts? Yee thinke he is a Ringed man; therefore he is to be ho­noured: and this is a ragged man; therefore hee is to be despised: Are these good thoughts, thinke yee? As if hee should say; Corrupt reasonings must not be giuen way vn­to by you: but your owne hearts know that these reaso­nings are corrupt; therefore yee must not giue way vnto them.

Thus you see the purpose of God in these words: for [Page 60] the opening whereof, consider first the manner of pro­pounding; and secondly the matter propounded.

1 Touching the manner of propounding, yee see that it is by way of question: and for questions, there are diuers kindes of them in the Scriptures. First, a doubting questi­on; such as the Guardians of Ahabs sonnes put forth, when Iehu sent a letter of defiance vnto them; 2 King. 10.4. Behold, two Kings could not stand before them, how shall we then stand? Secondly, a teaching question; such is that of the Prophet, Who are these that flie like a cloud, Esay 60.8. and like Doues vnto the windowes? Teaching thereby the greatnesse of Gods flocke in the times of the Gospell, in respect of what it was in the time of the Law. Thirdly, a learning question; such was that of the Disciples, Matth. 13. Why doth hee speake in Parables? And that of the young man, Marke 10.17. Good Master, what shall I doe to inherit eternall life? when they would be satisfied in some thing. Fourthly, a denying question; such is that of the Prophet, Malac. 1.9. O yee that offer the lame and the blinde, will he regard your persons? As if he should say, he will not. Last­ly, an affirming question; such are common in the Booke of the Kings, Are they not written in the Booke of the Chro­nicles, of the Kings of Iudah or Israel? As if he should say, they are: and such is the question in this Text; which is as much as if he had said, Yee are conuicted in your selues, and are become Iudges of euill thoughts.

Thus haue yee the manner of propounding.

2 If in the second place wee passe to the matter pro­pounded; pawse wee a while vpon the two phrases in the Text.

First, Doe yee not, or haue yee not iudged in your selues, say some? [...]; Doe or haue yee not discerned or put a difference in or with your selues, say others? Let euery man abound in his owne sense, where faith is not impeached or destroyed, and [Page 61] the Scripture wilfully wronged and neglected. The Word is knowne to be passiue, and is deriued of a word that sig­nifieth (to iudge.) And whereas iudging doth imply foure acts in it; that is, hearing, inquiring, conuicting the wrong doer, and passing sentence: some doe vnderstand it of the act of all foure, when they expresse it thus (Are yee not iudged in your selues?) Others vnderstand it of the sinne a­gainst all foure, or at the least, against the last, vpon the a­buse of the three former, when they expresse it thus, (Are yee not partiall in your selues?) Others vnderstand it of the act of conuicting: which I am the more willing to follow, because of that apt addition ( In your selues: [...].) Implying that though they would not passe righteous iudgement, yet by diligent inquisition and knowledge of the cause they were conuicted in the Court within.

As for the second Phrase, how shall I expresse it? [...]. Shall I say Iudges of vniust cogitations, as if I meant to vaile and obscure it? Or Iudges of euill thoughts, in more plaine and popular termes? Or [...]udges wickedly deliberating? It may be the words may more fully be expressed. That which is translated (Thoughts) doth signifie a secret reasoning a­bout, or discussing of a thing within a mans selfe, as with another, whereby he doth argue the case and debate the matter, both by asking and answering, and so resoluing within a mans selfe. And therefore as sometimes it is tran­slated, thoughts, as when Christ saith, [...]. Matth. 15.19. Out of the heart come euill thoughts: so as aptly is both the word, from whence it commeth, rendered to reason, [...]. Luke 5.22. Matth. 16, 8. and the word it selfe rea­sonings: as when the Scribes and Pharisees thus argued; Christ forgiueth sinnes; therefore he blasphemeth: Iesus per­ceiued their reasonings, and said, What reason you in your hearts?

Now, these reasonings, debatings, dialogues and dis­courses, [Page 62] are called Thoughts; which are the meanings of the minde, to and fro about those things which it appre­hendeth: and are of two sorts. For either they are about the nature, essence, excellencie, and vses of things in gene­rall, which may be called Theoreticall thoughts: or about the same things as they are to be apprehended, approued, disallowed, practised, or disauowed of vs in particular, which may be called practicall thoughts: because by them the soule viewing and staying vpon it selfe, and comparing it selfe with the first patterne, doth shape a course for the owner to walke in (so farre as it apprehendeth) and doth comfort and confound accordingly. So that indeed these thoughts are only the worke of the conscience, vpon the ill cariage whereof, in corrupt reasonings, the same consci­ence doth play the corrupt Iudge in withholding the truth in vnrighteousnes, as we may see in this particular. For the question lying, whether a rich man were to haue respect meerely for his riches sake before a godly poore man? and their thoughts beating vpon it, and chewing it vp and downe by varietie of motion, because they saw more out­ward glory comming by the one than the other, and mo [...] danger preuented, they did imprison the [...]ruth and [...] [...]or­rupt Iudges concluded & gaue sentence against [...]he poore Saints: and so they became Iudges of euill reasonings.

Now you see in this Verse the ground of my parable, where I would consider two things.

• First, the power of practicall conscience.
• Secondly, the abuse of that power.

For as it is with most power, it is abused vnto sin, name­ly to serue mens owne turnes, and the like: so the power of our consciences, which is to reason it out, and conclude accordingly, is abused to iudge wickedly euen against con­uiction.

1 To speake first of the power of our consciences: you must know (as I haue said) that to dialogue in our selues is to aske and answer in our selues, The power of our Conscien­ces. and to giue iudgement according to reason. And to Reason is vpon two premi­ses to inferre a conclusion: and this is a iudiciall procee­ding. The Proposition like the Iudge doth open the truth, and like a witnesse doth beare witnesse vnto it. The Assumption like the Iurie doth apply it to the parties to be tried. The Conclusion like the Iudge doth giue and passe the sentence.

This is the summe of what I haue to say from hence. For the more cleare deliuerie whereof that we may as ful­ly as we can comprehend the vertue of these reasoning thoughts, lay we downe first these two propositions in generall, and so we shall fall to the particulars.

The first generall proposition is this, that ‘God hath established an assize for iudgement within our selues.’ Hence is it that we are said to be Iudges. To conceiue therefore aright of it, consider that there is the Iudgement seat, or Court Hall, within a mans selfe; An Assize within vs. the partie to be tried, man himselfe; the Iudge, witnesse, Iurie, the consci­ence which shall proceed according to true allegations and proofes; and all these sweetly inwrapped in these reasoning thoughts. Yea and that all things may be car­ried the more fairely, there is the law imposed vpon the reasonable creature, as apprehended by him to be the rule and records.

The causes and grounds of this Assize are these two. 1 First, in respect of God; that God may haue an account of the state of man from himselfe, and man may be brought to liue in holinesse and righteousnesse vnder God. For looke as a King of a country doth ordaine Assizes to [Page 64] be kept in his seuerall Shires and Counties, that hee may haue an account of the iustice of his Magistrates, estate of his country, liues of his subiects, and that he may preserue them in peace and loue in their seuerall places: so God hath appointed this petty Assize, that he may haue an ac­count of the conscience how the minde doth rule and go­uerne; how the whole man is gouerned in righteousnesse, holinesse, and sobriety; how the state of the body and soule stands before God in the case of life and death; and that the desires and affections may be kept from mutinie and rebellion, and the whole man may be brought vnder the subiection of Gods will. Vel medio humi­nis naturalis, vel medio luminis fi­dei. Our vnderstandings, either by the light of reason, or by the light of faith, should haue the law of God presented vnto them, whereby they should suruey both morall duties, and the mysticall points of Diuinitie; our inuentions should finde out variety of dutie for vs; our memories should keepe the records; our wils should chuse and command all good actions; our iudgements should sit at hand, to giue aduice; our affections should at­tend vpon them, to maintaine and defend all honest reso­lutions and actions against all commers; and lastly, our desires should worke naturall instincts to practise them, and the whole man should doe accordingly. Or thus; God hath placed the powers of the soule in excellent or­der for the gouernment of man. Our mindes in a throne aboue, to gouerne all the motions, dispositions, passions, and affections of the heart: our hearts are set in the midst to receiue information from the mindes to direct them­selues and our desires, and valorously to flie vpon them by feare, loue, ioy, anger, and the like, if they shal [...] rebell: our desires are set lowest to be corrected by the heart, and go­uerned by the head. Now, that God may haue an account how this worke within vs goeth forward, and we may be [Page 65] furthered in our course to happinesse, God hath appoin­ted our consciences to keepe Assizes, to try whether we haue beene faithfull yea or no.

2 The second ground of our Assize is in respect of our selues; that we may be the better prepared for the great Assize of the day of Iudgement whensoeuer it shall come. Yee know that we beleeue that such a day shall come, and that Christ shall keepe it in that nature which he assumed, and wherein he suffered. As therefore all our musterings before particular Captaines should not be for shew or fee, but the better to fit vs to carry our selues in a martiall manner before our King, or Generall, if need require: so these particular Assizes are but for the better fitting of vs for our great account before, and vnto God. And there­fore when Dauid had arraigned himselfe at home, he goeth to God, and saith, Try and examine me, whether there be any way of wickednesse yea or no.

Vse. What shall I say now? I will intreat you so farre to ten­der the glory of God, and the good of your soules, as dili­gently to attend to the businesse within. Our soules doe so liue in our senses, and wee are so inured to earthly things, Facti sumus fu­gitivi a cordibus nostris. that wee are made runnagates from our owne hearts. But if euer we would haue a glorious triall before our God, let vs see how our cause will stand or fall before the barre of our owne hearts. I know that in the case of good we may be deceiued by the voice of conscience: For the law of nature which should direct vs, being in a great part dashed out, and ignorance of the word being wilfully fauoured, there are many fearefull euils which we doe not apprehend as euils: (as for example, to sinne in thought is nothing, for thoughts are free; to sinne in word is but a word, and what is that? so we sinne not against our neigh­bour, it is no matter though we make bold with God; to [Page 66] sinne with the times, to doe as others doe, to walke in the waies of our fathers is good religion:) yea and besides, such is the darknesse of our cogitations, that in the midst of diligence that which we know is not the tenth & tenth part of what we are ignorant of. How therefore can it be other, but that our owne hearts should deceiue vs in good? yet in the case of euill we may assure our selues, that it doth not make vs worse than we are in and of our selues. Though in af­fliction o [...] [...]on­ [...]cience o [...] pan [...] o [...] the new birth, [...]t may make our estates worse th [...]n they are: we being more sen [...]ble of our [...]st [...]tes from within than of that from with­out. As therefore it is not safe for vs to rest in the voice of con­science when it makes vs good, (for Paul knew nothing by himselfe, yet was he not thereby iustified:) so we must be carefull to heare what conscience saith when it layeth sinne to our charges, that so Gods Assize there may goe on to Gods glory and our good. What will it auaile vs to be crowned with a May-flower garland of the praises of this world, if we walke not in the presence of our owne hearts?

Quest. It may be you will say, If God hath granted out a war­rant for the keeping of this Assize, why then is it not fee­lingly kept in euery man? Answ. I answer, that wee may finde foure causes of this.

1 The first is ignorance. For as the eye worketh not in a darke place, where it cannot by a fitted conueiance re­ceiue variety of obiects: so the conscience worketh not where there is not the light of knowledge from the word of God to direct it by.

2 The second is hardnesse of heart: for as a man that is dead, or hath a deaded or astonished bodie, for the present cannot feele any order or disorder, any whip, lash or gash: so a seared, crusted, and senselesse conscience is not sensi­ble of the cursed garboiles in the soule, nor capable of any orderly proceeding against them.

3 The third is spirituall madnesse: for as mad men can­not [Page 67] keepe any faire quarter with themselues, much lesse can it be expected that he should wisely execute any depu­tation from others: so spiritually mad men, who are out of their wits with selfe-loue and loue of this world, who runne vpon the pikes of hell-dangers, who will not be per­swaded by the praiers and teares of their best friends, are neither fit nor able to receiue order from God for so high and so excellent imployment.

4 The last is pride. For as in a countrey where there is no disorder (if it were possible in these cursed daies of sinne for such an one to be) there is no Assize, because no need: so when we are Pharisies in iustifying our selues, priding our hearts in our ciuill righteousnesse, and therefore set­ting our passions on worke vpon whomsoeuer shall disco­uer their hellish nakednesse, there is no inward Assize, be­cause (as they thinke) there is no need.

Quest. It may be you will say, seeing these things doe hinder it, how may I further the keeping of it?

Answ. I answer: As in generall we must striue to root out ig­norance, to rent our hearts, to come vnto our selues as the prodigall, and to be nothing, yea hell in our owne eies: so in particular I would commend three meanes to this end especially.

1 The first is our praiers to God to write the records of his truth in our mindes and hearts. An Assize cannot be kept without law; nor this without the law of God. But if once we can get the law written in our mindes and in our hearts, so as it doth not onely gild our vnderstan­dings, but goare our hearts, and leaue a new impression of holinesse to the Lord; then we shall see a full Court pre­sently, and such wounding inditements for sinnes past, with such crying out for the Psalme of mercy, that we shall haue no rest till we haue rowled our selues vpon God in [Page 68] Christ, and haue found our selues in some measure sea­led with the spirit of promise against the day of re­demption.

2 The second meanes is, our not disturbing the Court, but suffering conscience to doe its office without checke. To disturbe Commissioners of what kinde soeuer, Sedente Cu [...]ia. while they sit, doth aggrauate the Delinquents fault, and hinder their speed in the businesse: so is it in our not suffering consci­ence to worke. Call we our selues therefore from all the imployments of this world: examine we our hearts on our bed in our chambers, and be still, and then if our consciences acquit vs from all wilfull sinnes, happy are we.

3 The third meanes is, our not suffering our seruants to beare rule within vs; that is, our lusts, passions, affections, desires, and the like. In a popular and heady tumult, yee know it is a long time before a wise man can be heard: ‘As therefore when one perswaded Lycurgus, that the gouern­ment might be committed to the people; hee answered, Doe thou first make triall in thy house, giuing thy seruants the rule:’ So let vs say to the Deuill, labouring the rule of our affections and desires, Beare thou no longer rule in the children of disobedience, and suffer thy slaues to rule ouer thee first, and then we will hearken vnto thee. If the minde rule according to right, and be not blinded and bri­bed by the Will and Affections, then Conscience will worke: but if the seruants rule, then truly there will be no place for an Assize.

In the feare of God let vs vse these meanes to further this diuine worke, ‘that so (as Pausanias said to a Physitian, who told him all was well with him; It is (saith he) because I vse not thee for my Physitian)’ we may not say to our flattering consciences which tell vs all is well, when all is amisse; it is because I haue not thee for my Iudge.

2 We come now to the second generall proposition from these reasoning thoughts, which is this, We may pleade our cause be­fore the barre of our consci­ences. Gen. 3.9. Gen. 4.6.9, 10. that ‘We may reason out our cause before the barre of our Consciences.’ For these reasonings here spoken of, are within. Hence is it that God said to Adam, Where art thou? and to Kain, Why art thou wroth? where is thy brother Abel? what hast thou done? To all which questions he could well enough answer himselfe, but that he would haue them returne vn­to their owne hearts, Redire ad corda. Luk. 15. and come vnto themselues (as it is said of the prodigall) and say, I haue sinned against heauen and before thee, and am no more worthy to be called thy sonne. For want of this God complained and said, Ier. 8.6. I harkned and heard, and none spake aright, no man repented him of his wickednesse, saying, What haue I done? that is, they did not reason out their cases with themselues. To this Dauid ex­horted the Courtiers of Saul, Commune with your hearts: Psal. 4.4. and Dauid practised it himselfe, saying, Psal. 42.5. Why art thou heauy ô my soule? and why art thou disquieted within me? yea and Christ sought to bring his Disciples to this when he said, I haue chosen you twelue, but one of you is a Deuill: and againe, One of you shall betray mee: that they might say within themselues, Is it I? and Is it I? And no doubt this was one cause why he said so often to Peter, Louest thou me? and that the Angell, when Agar fled from her mistresse, said vnto her, Whence camest thou? and whither goest? that they should reason out their cases before their owne hearts, and speed accordingly.

Vse. Oh the goodnesse of God! How great hath he mani­fested it vnto vs, euen in this particular? For as hee hath not by this meanes left vs without a good way to goe to the knowledge of our selues, Ego & Rex meus. that so we may neuer climbe to Wolsies stile, I and my King, but may feelingly descend [Page 70] to Pauls free confession, I am the least of Saints, the greatest of [...]inners: so also hath he not this way depriued vs of means to warne vs of our future estate. If our hearts condemne vs, God is greater: therefore according to the reasonings with­in we shall know how we shall speed with God. As Iona­than shot forth pricke-shafts to warne Dauid of the Kings [...]ispleasure: so conscience, if we arraigne our selues before it, will warne vs of the displeasure or fauour of God. As we loue our selues therefore, let vs not neglect this kind­nesse on Gods part, and dutie on ours. We may easily find by experience the backwardnesse of our natures vnto it: for let our hearts tell vs of any of our wandrings, we put it off till another time, as Foelix did Paul. But will wee be so vnkind to our owne soule [...]? We will talke with our friends, with our acquaintance, wi [...]h strangers, yea and with our enemies: why then shall wee not doe it with our selues? ‘Bee-masters tell vs that they are the b [...]st hiues which make the greatest noise:’ so that is the best conscience which makes the greatest noise in this kinde. If we neuer goe to b [...]d before wee haue parlied it out throughly with our hearts; then as wee shall finde of our selues, ‘as Alexander said of Antipater, that hee did weare white garments with­out, and was purple within,’ so we will giue God no rest till we find some confortable testimonie of our amendment. As therefore Dauid said vnto Solomon, Vp and be doing, so let vs: delaies breed danger, if in any thing, much more in this Stirre we therefore vp our hearts by considering these [...]otiues.

1 First, that by this meanes wee shall know how the case stands with vs, that we may be helped in time. When wee turne not our eye from him that is in misery, but talke with him, we are in the way throughly to know his case, and the better prepared to make our hand to worke his good: so [Page 71] when we will commune with our owne hearts, In ordine ad sa­lutem. wee are in the way to our eternall helpe and good.

2 Secondly, that by this wee shall know how God will deale with vs hereafter: our consciences doe begin th [...] worke, the God of our consciences will second and follow it. O therefore forget it not, begin this worke euen while yee are about this businesse: reason with your hearts what yee goe about, in whose presence, and for whose sake yee execute these iudgements of God: If your busie braines shall put you off and make you say to conscience, as Saul to the Priest readie to sacrifice when his enemies were vp­on him, withdraw thy hand: Remember, as it is with men deepely in debt, so long as they are busie and keepe their trading currant, so long their creditors let them alone; but when once they make fault, then one partie after another, and one writ vpon the necke of another creepes abroad in darknesse till they bee quite downe the winde: so will it be with you and vs all, when once the course of our liues makes default by affliction, sicknes, or death, then our con­sciences will make one summons after another, and giue vs no rest, till it hath brought vs downe to the desperation of hell.

Thus we haue passed the generalls of this reasoning: In reasoning there is first the to descend now vnto the particulars, wee shall first meet with the proposition (which is the first part of reasoning) wherein wee doe propound and beare witnesse vnto that truth which is made knowne vnto vs. 1 Proposition. Whence I offer this point to be considered; that

In our selues there is a witnesse, which will propound the truth according to knowledge.

From hence is it that Paul ioyneth these two together, to wit, the knowledge of God, and the knowledge of our owne hearts: 1. Cor. 2.11. No man knoweth what is in man saue God and [Page 72] the spirit, that is, the conscience. From this witnessing power Dauid saith, Psal. 51.3. My sinne is euer before me: and the bre­thren of Ioseph were compelled to vtter this speech, Wee verily sinned against our brother, Gen. 42.21. in that wee saw the anguish of his soule when he besought vs and we would not heare him: therefore is this trouble come vpon vs. Yea and God him­selfe implying this power vnto Kain, Gen. 4. saith, Sinne lieth at the doore. Sinne lieth at the doore? What is that? We ordina­rily looke vnto one of these three senses: either the pu­nishment of sinne is at hand; for amongst the Hebrew sinne is taken for the punishment of sinne, as Christ is said, To be sinne for vs: 2 Cor. 5.21. or else thy sinne is not secret; for thou shalt be no more able to conceale it, than that which doth lie at the doore in euery ones view: or else the conscience of thy sinne shall forthwith fly vpon thee; because the witnes­sings and twinges of the conscience doe ineuitably fol­low sinne. But if wee take all these three together, they make one intire sense: as if God should say; Kain, thou canst not so hide thy sinne from mee, but that it will in­wardly fret and gnaw vpon thy conscience, and outward­ly draw speedie vengeance. But more fully to open this witnessing power of conscience, I would consider foure points.

1 First, Whether wee in our courses can lie hid from our consciences? I answer, for a time wee may; both through the weaknesse of nature, when the naturall conscience doth not take notice of sinne, Acts 15. as when the Gentiles accoun­ted fornication a thing indifferent, when the people of Ca­licute and Narsinga doe without regret worship the deuill, when we walke in the waies of our Fathers whether good or bad without checke, and the like: as also by the iust iudgement of God, when he doth giue vs ouer for our sins to hardnesse of heart, and to a cauterized conscience, as [Page 73] the Gentiles, Rom. 1. who because they did not glorifie God with their naturall knowledge, were giuen ouer to vnnaturall sinnes. Yet wee shall not alwaies sleepe thus securely, it will looke vpon vs with a witnesse, and speake so loud in our eares that we shall see a map of our miseries, ‘as Theodo­ricus did the face of Symachus, whom he had murthered, in a fish-head on his table; and shall make vs leaue behinde vs such a desperate will when wee die, as English Hubertus did, who had beene a couetous oppressor, I yeeld my goods to the King, my bodie to the graue, my soule to the deuill.’

2 The second point is this, to consider (seeing we cannot lie hid from our consciences) what conscience doth wit­nesse? I answer, It witnesseth both our sins and our righte­ousnesse. As for our sinnes, this is that ancient officer of God whereby he doth reproue vs and set our sinnes in or­der before vs. If wee sinne in our thoughts, Psal. 50.21. conscience ta­keth notice of it: for as we will say for our owne cleering, In my conscience I did not so much as thinke it: so Paul said of the Gentiles, their thoughts accused or excused them: Rom. 2. yea and those that are come from the knowledge of consci­ence to the feeling of it, can with griefe tell that conscience doth thus. If we sin in our wills and affections, conscience taketh notice of it. As Paul saith, Rom. 9.1. My conscience beareth mee witnesse by the Holy Ghost that I haue great heauinesse for you: So on the contrary, if his will and affections had not beene carried the right way, his conscience would haue beene vpon the backe of him for it, as we see in his reluct [...] ­tion betweene the flesh and the spirit, Rom. 7.15. I allow not that which I doe, yea what I hate that I doe. If we sinne in our words, conscience presently heareth: therefore Solomon obseruing it saith, Take no heed to all words, for oftentimes thine owne heart knowes that thou hast also cursed others. If we sinne in our actions, conscience will not ouerpasse them: It told [Page 74] Iudas, that hee had sinned in betraying innocent bloud, and makes infinite complain [...]s and con [...]essions in all sorts of people at some times or other. Se [...]ondly, as for o [...]r righteousnesse, conscience doth witnesse our sonship, as the Apostle saith, Rom. 8.16. The spirit of Go [...] beareth witnesse with our spirit that wee are the children of God: as also our new obe­dience and holinesse. For this w [...] see plaine in the example of Paul, Heb. 13.18. 2 Cor. 1.12. Act. 23.1. whose conscience told hi [...], That hee was willing in all things to liue honestly, that in simplicitie and godly purenesse he had his conuersation in the world, and that in all good consci­ence he serued God.

3 In the third place, if it be demanded how the conscience doth witnesse? I answer, that you that feele it know, and from my feeling I expresse it thus. The vnderstanding is the spy to informe from that light which it doth receiue, either from Nature, or from the Word of God: the Me­morie is the recorder of the court within for all the passa­ges of mans life, we cannot in this kinde learne the art of forgetfulnesse: for though wee may seeme to forget it for a time, (as the sonnes of Iacob did the selling of Ioseph) yet in day of affliction, houre of death, and day of iudge­ment, our reckonings will be bleeding new: and then this diuine power doth take a view of our whole liues, and from that office which God hath giuen it, witnesse truly, and bring to passe all our doings as in the sight and pre­sence of God.

If now in the fourth place you will aske me, Why the conscience doth in these reasonings as a witnesse pro­pound the truth? I answer, In two respects: First, In respect of God, that God may bee manifested to be a iust God in his proceedings. There a [...]e many secret sinnes which no man in the world can witnesse: for which if God should proceed against vs, he might seeme vniust. To the [Page 75] end therefore that God might be cleered in the day of vengeance, hee hath set a witnesse within our selues which will not lie.

Secondly, In respect of our selues; because it might be of excellent vse through the whole course of our liues: Semen humilita­tis. 1 For first it is a seed of humilitie: when we haue the praises and applauses of the world for our ciuill and sober carriages, we doe too much blesse and flatter our selues in our secu­ritie. To the end therefore that wee may humbly hang downe our heads while other praise vs, we haue a witnesse within which telleth vs that we deserue no such thing.

2 Secondly, It is a seed of compassion: wee are apt to ex­alt our selues aboue our brethren, to disgrace them, Semen compassio­nis. to wit­nesse against them, and to thinke hardly of them be­yond proofes, yea and when wee can proue to execute ex­treme right. To the end therefore that we might bee fil­led with compassion, wee haue a witnesse within vs which tells vs that we are as bad as they.

3 Thirdly, It is a seed of thankfulnesse: we are apt to for­get Gods benefi [...]s, Semen gratitu­dinis. and notwithstanding all his mercies to turne our backes vpon him, as if they were not worthy the taking notice of. To the end therefore that wee may be driuen to cry out with Dauid, My soule praise thou the Lord, and forget not all his benefits, God giues vs a witnesse of our owne vnworthinesse to say within vs, that we are lesse than the least of Gods mercies.

4 Fourthly, It is a seed of pietie and true godlinesse: For when wee doe consider the prouidence of our heauenly Father in sending this trustie and discreet seruant (consci­ence) to watch ouer vs and informe him of our amisse, Semen pietatis. we are prouoked to liue holily and in the sight of God; and as we haue committed many faults without shame, so to doe many good things not looking for the praise of men.

5 Semen c [...]sol [...] ­t [...].Lastly, it is a seed of comfort. For Gods children pra­ctising much good, which the world knoweth not of, or if it doe know it, which it slighteth, or is apt to forget, or to misinterpret as the act of an Hypocrite: therefore God hath put a sufficient witnesse within our selues. As it bree­deth horror in a wicked man to haue the witnesse of God, the witnesse of the creatures, (whereof Ioshuah speaketh, The stone hath heard all, Ios [...]. 24 27. and shall be a witnesse: And Iames, The rust of your gold and siluer shall rise vp in iudgement a­gainst you; Iames 5.2.) and also the witnesse of his conscience, which he cannot stop: so it breedeth comfort in a good man, not only to haue a witnesse in heauen, a witnesse of words, a witnesse of doings, a witnesse of sufferings, as Iob speaketh, That his wrinckles and leanenesse were a witnesse; Iob 16.19. Test [...]m [...]um d [...] ­cti per v [...]c [...]m [...]ngua: & [...]cti, per vocem of cris. Iob 16.8. Numerus s [...]ppl [...] defectum. but also the witnesse of his owne heart; which being in stead of a thousand, if others should faile, might with the number supply the defect, and make a sufficient testimonie for our eternall clearing.

Vse. Now therefore giue me leaue to speake to Conscience, and to presse vpon it to doe its office. Many things be­tweene man and man depend vpon witnesse, and cannot otherwise be cleared. The bargaine betweene Abraham and Abimelech did depend vpon Beershebah, Gen. 21.31. that is, the well of oath: so likewise that betweene Iaacob and Laban did depend vpon Galeed or Iagar-sahadutha, Gen 31.47. that is, the heape of witnesse. Thus is it also in many things that doe depend betweene God and vs. It is pitie therefore that Conscience should be lulled asleepe with the profits, pleasures, and honours of this world. It is a thousand pities that Discreti­on (as we call it) and Policie should cut the throat of a wit­nesse that should stand vs in such stead. O conscience, con­science, awake in time: vrge thy minde to a diligent inqui­rie, that thou maist giue witnesse according to knowledge. [Page 77] It is a base thing for a witnesse to be asleepe, or willingly to suffer himselfe to perish when he should speak the truth: so it is for thee, O Conscience. ‘In such a case wee may say, as Leosthenes said of Alexanders armie, when their Cap­taine was dead, That thy owner is like a blinde Cyclops, gro­ping with his hands when he hath lost his eye.’ It is a more base thing for a witnesse to be afraid to vtter the truth, or when he speakes, to testifie not as the thing is, or not as his minde is, or not to those ends for which he should speake, that is, Sermonem non adaequatum re­bus, vel menti, vel fenibus. to maintaine charitable truth, and so to beare false wit­nesse: so it is for thee, O Conscience. That therefore thou maist be a competent witnesse, doe but marke that as wit­nesses before men must be fitted; so must thou to be a wit­nesse before God.

First therefore, 1 Conditio. Azor. Iust. mor. praecep. 9. Alsted. Theol. Cas. cap. 21. as in a witnesse is required a certaine con­dition of life: he may not be a seruant, because he may be a partie either by feare or hire: so thou must not be a slaue to sinne; The bloud of Iesus Christ must purge thee from dead workes, to serue the liuing God. The Spirit of God must rest vpon thee, to bring libertie to that soule where thou art, and then witnesse when thou wilt, thy witnesse shall be taken.

Secondly, as in a witnesse is required a certaine Sexe: 2 Sexus. because in some criminall causes, a woman hath not of old beene admitted: so if thou beest timorous, effeminate, and of a reuengefull nature, thou shalt be shut out from Gods barre. But if thou art as bold as a Lion, if like a man in­deed thou canst looke vpon the person of thine aduersarie without anger, vpon his prosperitie without enuie, vpon his wrongs without desire of reuenge; then speake and welcome, thou wilt neither smother impietie to God, nor vncharitablenesse to man.

Thirdly, as in a witnesse is required Age; 3 Aetas. in so much as a [Page 78] childe is not admitted, who can neither feele the working of a lying soule, or the danger of a false testimonie, or is caried more by affection than by iudgement: so if thou beest childish, more diligently attending vpon the butter­flies, babies, and rattles of this world, than thy owne re­flecting vpon thy selfe, to present iustly thy owne estate to God; take thy hand from the booke, thou art no fit wit­nesse. But if thou art growne to a full age in Christ, and canst discouer the hid man of the heart in thee, who will easily giue a true testimonie of his owne estate, then come before the Iudge of heauen and earth, and speake thy minde.

4 Discretio.Fourthly, as in a witnesse is required discretion: for an Idiot or mad man is not fit; he is not his owne man, and therefore he cannot freely giue himselfe to the King and the countrey in any faithfull seruice: so if thou be a beast by knowledge, Gal. 3.1. [...]. like the foolish Galatians, without vnder­standing, and so madly running thorow thicke and thinne, thou art no fit witnesse. But if Christ haue shined in thy soule by a new light, and haue made thee come vnto thy selfe with the Prodigall, and haue the vnderstanding of a man in thee, then come to Gods Court: I hope thine owne heart will not suffer thee to deceiue thy selfe by falshood.

5 Fama.Fiftly, as in a witnesse is required good fame or credit: for infamous persons are repelled, and excepted against, from witnessing, especially in criminall causes: so if thou be infamous for sluggishnesse (like those who vse their bodies to the bone, but seldome vse their consciences in a­ny thing) or for suffering thy power to be suppressed, or thy office to be neglected; then thou art more fit to be a slaue, than a free-man to be sworne. But if thou be of cre­dit for speaking the truth amongst millions of lies, and for [Page 79] thy daily imployment in thy office, as in the sight and pre­sence of God, then thou hast Gods good leaue to speake, and without question thy testimony will be admitted.

Sixtly, as in a witnesse, together with the former, 6 E [...] Fortuna. is re­quired a certaine estate and condition of life; because poore men, who are of base conditions, may more easily be corrupted: so if thou suffer thy selfe to be needie and hungrie after the things of the world, and lose the honour of that selfe-sufficiencie, whereby thou doest resemble God, a purse-promise will easily spoile such a witnesse. But if thou be kinne to the woman who hath the Moone at her feet, and canst say with Iaacob, I haue all things, Apoc. 12. then thou wilt refuse gold and gaine to be a true witnesse at Gods Barre.

Lastly, as in a witnesse religion is required; 7 Fid [...] in testibus [...]sta requires. for an Infi­dell is not admitted against a Beleeuer: so if thou beest not knit vnto God, as the deputie of the faithfull Witnesse in heauen, cursed is thy witnesse in this diuine Court. But if God and thou doe walke together, as two that are agreed, and if thou doe so proceed according to the rule of Gods word, as thou doest not condemne thy selfe in that which thou doest, then speake on; prosper with this thy glory, which God hath giuen thee to be a witnesse in this Court, and this thy power shall teach thee terrible things.

Striue (O Conscience) that thou maist haue all these qualifications. This is the way so to doe thy office here, that thou maist not be blamed hereafter. Yea, this is the way so to preserue thy selfe, that thou shalt preserue thy owner. ‘I remember that Pythagoras was wont to giue this precept to his Schollers: Not to taste of those things which had blacke tailes:’ so let me say to the conscience of euery one here present, take heed of the blacke taile of a drowsie conscience. It may speake pleasing things for a time, it not [Page 80] being qualified as before; but at the last, as a babbler said to a wise man of old; ‘ O Philosopher, I am troublesome vnto thee with my speech:’ so sha [...]l conscience trouble our pati­ences: and as we would account him miserable, who hath a witnesse of his thoughts, words, and actions against the law of man; much more will our consciences make vs miserable in witnessing our thoughts, words, and actions against the law of God.

2 Assumption.Thus we haue heard these reasoning thoughts as a wit­nesse propounding the truth: next we shall heare them as a Iurie applying the truth to the parties to be tried. A Iurie within vs. And this it doth as an Assumption: whence we note that ‘In our selues there is a Iurie which will bring in a verdict concerning vs, either of guilty or not guilty.’

To open this I will shew you two points: First, that Conscience like a Iurie brings in the verdict of guilty vpon sinners. And this is discouered vnto vs two waies. First by word: and secondly by worke. By word thus: Ado­nibezek said, Iudg. 1.7. Seuenty Kings hauing the thumbs of their hands and feet cut off, gathered bread vnder my table: as I haue done, so God hath rewarded me. Iosephs brethren said, We haue verily sinned against our brother, Gen. 42.21. in that we saw the anguish of his soule when he besought vs, and we would not heare him: therefore is this trouble come vpon vs. Kain said, Whosoeuer findeth me shall slay me. Whence proceed these words but from the verdict of guilty which their co [...]scien­ces had brought in? 2. Sam. 24.7. Iob 13.26. By worke thus: Looke to Dauid, and his heart smote him: looke vnto Iob, who possessed the sinnes of his youth: Dan. 5.6. to Belshazzar, whose counten [...]nce was changed, his thoughts were troubled, his ioynts were loosed, and his knees smote one against another: Act. 2.37. to the Iewes, who were pricked at their hearts: Act. 24.25. and to Foelix, who trembled. Whence proceed all these, but from the power of Consci­ences [Page 81] verdict; seeing they are euident signes that they were sicke of that worme which neuer dieth. Mar. 9.46. Which power is giuen vnto conscience,

1 First, in respect of conscience it selfe; that it might iudi­cially proceed against a sinner: and without a Iurie there is no Assize.

2 Secondly, in respect of the wicked; that they might haue soure sawce to their sweet sinnes, and a heauy heart in the midst of laughter. Is it reason that the wicked should carry away all the iollitie?

3 Thirdly, in respect of the godly; that they may be kept from sinne, checked in sinne, prepared for the feelings of comfort, exercised in the knowledge of their owne weak­nesse, and be wrought more preciously to account of the comforts of the great perswader.

The second point to be shewed you is, that conscience like a Iurie bringeth the verdict of not guilty vpon him that doth well. Gen. 28. What was it that made Iaacob sleepe so sweetly, when his head lay hardest in Bethel, but this ac­quitting Iurie? This made a feast in Iaacobs bosome: Pro. 15.15. and whereas the guilty being rouzed and left to themselues, haue a trembling heart, and feare at the shaking of a leafe, Deut. 28.65. Iaacob was as bold as a Lion. Pro. 28.1. This made Paul so often ap­peale vnto his conscience. Before the Iewes, Act. 23.1. I haue in all good conscience serued God vnto this day. Before Foelix, Act. 24.16. I haue plotted to haue a cleare conscience towards God and man. To the Romanes, I say the truth in Christ, I lie not, Rom. 9.1. my conscience bearing me witnesse in the Holy Ghost. To the Corinthians; 2 Cor. 1.12. My reioycing is the testimonie of my conscience. Heb. 13.18. To the He­brewes; We trust we haue a good conscience. To make this yet more plaine, doe but marke Paul his phrase of speech, Dauids confidence, and Gods childrens comfort.

Pauls phrase is this: Phil. 4.7. The peace of God which passeth all [Page 82] vnderstanding. What peace is this? A peace in health, wealth, prosperitie, ease, and the like? No surely: For what worldling hath not such a peace ordinarily? but a peace in sicknesse, pouertie, persecution, death: to haue peace when the foundations of the earth are out of course, and shaken, and shake at vs, and when all worldly content­ment is taken from vs, is peace which passeth vnderstan­ding. And whence comes all this, but from this excusing power of conscience, which saith of vs not guilty in our soules? Dauids confidence was such, as he was sure of his hand, and durst put himselfe vpon Gods triall. Iudge me, ô Lord, Psal. 7.8. In [...]tia [...]se non personae. Psal. 26.1, 2. Psal. according to my righteousnesse: and againe, Iudge me, o Lord, for I haue walked in mine innocencie: Proue me and try me, examine my reines and my heart: and againe, Try me and examine me, whether there be any way of wickednesse in me. Guilty Rachel will be vnmannerly and sit downe before her father rather than she will be tried. The wicked in the day of wrath vvill rather call vpon the mountaines to fall vpon them, than come to triall: but Dauid will lift vp his head and not be confounded. Now whence doth this confidence proceed, but from this acquitting Iurie? Gods childrens comfort is constant amid all discourage­ments. It sometimes fainteth, it neuer faileth. It giueth vs such a first-fruits of heauen in our hearts, that we passe along with our hands vpon our mouthes vnder good re­port and ill report, honour and dishonour, want and a­bundance, and through all the changes and chances of this present world. As hell were no hell without an accusing conscience; so heauen no heauen without an excusing one. That therefore the godly man before he enter into Canaan might haue a taste of the grapes of Canaan, this good spie doth bring a cluster; which yet it could not doe if it were not an acquitting Iurie.

Vse. What shall I say then? I will presse vpon all our soules to empanell this Iurie. Let vnderstanding like a good Iudge open the law of God vnto vs. Let memorie like a good Clarke of Assize open all our particular facts and in­ditements. Let no affection like a corrupted Lawyer presse an euidence or witnesse further than truth; lest they iustifie the wicked for a reward, and take away the righteous­nesse of the righteous from him. Make the whole Iurie to say as Dauid, I haue sworne to keepe thy righteous iudgements. Put them apart into the presence of God, and see what verdict they will bring in, and whether they will not finde according to truth. Secundùm prae­sentem justitiam. I warrant thee if God haue any part in thee, thou shalt speed according to faithfull euidence. The Iuries that are empaneled in this world before the Iudge­ment seats of men sometimes will too much incline to the affections of the Iudge. ‘So that as Alexanders Courtiers did imitate his stooping; Platoes schollers his crooked­nesse; Aristotles followers his stammering, and Dionysius his hearers his dim-sightednesse, so as they would stumble one vpon another:’ so well they incline to the weaknesses of them before whom they stand. Sometimes againe they will be carried by their owne passions, and serue their own turnes vpon them, vpon whom their spleenes will not giue them leaue to laugh (except in hypocrisie): as if they were warned to execute vengeance vpon enemies, and not shew iustice vpon all. Sometimes againe they will be swayed to serue the turnes of those particular men vpon whom they doe depend, as if they had forgotten their names to be Iurers, and had assumed the names of para­sites and flatterers, yea worse of spaniels, to quest about for others games and gaines. In Heraldry they tell vs, A nominibus ad a [...]i [...]a bor [...]m de duc [...]ur argu­mentum. that a good argument is drawne from Names to Armes: but so is it not alwaies in Iuries here; as if an oath had no teeth, [Page 84] and could not bite if we did offend it. Sometimes againe they would faine do something, but that they are choaked by letters, & suits, or threats of friends, foes, or superiours: or if not thus, then the weakest horse beares the burthen, and they that are worst able to manage such affaires are drawne vp, the more sufficient, meane while, hauing their heads hid in the Sheriffes or Bailiffes pocket. In all which respects we may say to our temporall Iuries as Cyprian of the fine schismatikes who had taken shipping for Rome with their mart of lies, Quasi veritas post eos navigare non posset. They are gone, as if truth could not follow them: so the truth followes them, and shall one day be discouered, though they faile neuer so fast with lying verdicts. But as for the Iuries in our hearts, though some things are passed here with a doubtfull and deceiueable conscience, because we know in part; and with a regret of conscience, because wee make not conscience enough of offending it; yet when God sendeth out his summons there shall be no frowning Iudge to feare, no great man to pleasure, no passions to stop the mouth of conscience, no penall statute of the God of heauen whereof we shall be ignorant, no let to such a bold and faithfull Iurie as shall fill heauen and earth with Guilty, Guilty, to the confusion of the bad, and not guiltie, to the eternall comfort of the good. ‘The schollers of Pythagoras were to suffer them­selues rather to be slaine than to stirre their foot and tread downe a beane:’ and this Iurie will rather not be (which is impossible) than not take notice of euery act and euery circumstance which may make the iustice and mercy of God shine in the eternall disposition of all the children of Adam.

Oh therfore harken to this work of conscience. If it deale with vs as the word of Peter with the Iewes, that is, pricke vs at the heart, beware in time. God doth then deale with [Page 85] vs as with Saul when he cast him into a dead sleepe, and sent Dauid to take away his speare, water-pot, and the lap of his garment, that is, he giueth vs a remembrance to tell vs that we are in Gods hand, who, if we will take no war­ning, will further punish vs. But if it speakes peaceably vnto vs, killeth that worme within, and bindes vp our wounds with wine and oyle, I meane, with the pacifying and purging bloud of our blessed Sauiour, then shall wee be able to stand before our owne consciences, and b [...]fore the God of our consciences. We shall stand (I say) befor [...] our consciences: for though in the winter of our hearts it may be with vs as with Iob, in whom were the terrours of the Lord, and the venome thereof (as he termed it) drin­king vp his spirit; or as with Dauid, who roared all the day because Gods hand was heauy vpon him day and night, and his moisture was like the drought in summer: yet, in the spring when the voice behinde vs shall say that Christ is our saluation, we shall haue more ioy in heart than they whose corne and wine and oyle increase. We shall stand againe before the God of our consciences: for though he seeme to frowne and send afflictions, and crosses, and dis­eases, and death; Esai. 38.3. yet as Hezekiahs Iurie gaue way to that comfortable prayer, O Lord, remember I beseech thee how I haue walked before thee with an vpright heart: so will ours giue way to our comfortable grasping of God and his pro­mise, that we perish not in trouble.

3 Thus wee haue viewed these reasoning thoughts as a witnesse propounding the truth, A Iudge with­in vs. and as a Iurie applying it to the parties to be tried: we come now vnto it as a Iudge concluding, Conclusion. without all which three there can be no per­fect reasoning. Whence I offer this point to consider, that ‘Wee haue also in our selues vnder God, our Iudges.’

For hence is it that we are said to haue reasonings, be­cause [Page 86] as a Iudge wee both open the law that the witnesse may propound fit truths, and as a Iudge we determine ac­cordingly in the conclusion. As it is with Princes and Kings, who are the high Iudges of their kingdomes, they haue Iudges vnder them by deputation to whom they commit their iudgements of God, and allot their seuerall circuits: so though God be the high Iudge of heauen and earth, ouer the hearts and consciences of all men, yet doth hee depute these inferiour Iudges in the circuit of euery mans brest, to passe the conclusion and sentence of God. Hence is it that Saint Iohn doth couple God and consci­ence in the selfe-same action of a Iudge: 1 Iohn 3.20. If our hearts con­demne vs, God is greater then our hearts, and knoweth all things. To condemne wee know is an action of a Iudge: and how good cause wee haue to account our conscien­ces our Iudges, will appeare if wee consider these three points.

1 First, That sentence which is giuen by conscience is con­firmed by God: wee see that so soone as Adam had sin­ned (though no man pursued him, no Angell reproued him, and the Lord was not yet come) hee found himselfe condemned by the inward Iudge, and when God came he ratified the same sentence. But wee cannot thinke that God would confirme the sentence of a rebell, who hath set himselfe in Gods throne to iudge without God.

2 Secondly, Such is the maiestie and authoritie of con­science, that it stands against all the world. Looke as a good Iudge, though all the world doe pleade against the truth, yet he is for it and will not reuoke his iudgement: so is it with conscience. Therefore doth the Apostle set the sen­tence of conscience against the calumnies of all men, say­ing, 1 C [...] [...].4 I passe very little to be iudged by you, or of mans iudge­ment: no I iudge not my selfe; for I know nothing by my selfe, [Page 87] and so forth: as if hee should say, Yee are very forward in censuring mee, both in respect of my gifts and faithful­nesse in my place: I weigh your censures little; though I will not be the preacher of my owne praise, yet I tell you I know nothing by my selfe. Thus conscience of his faith­fulnesse did beare him out against the slanders of false Apostles.

3 Thirdly, where conscience terrifieth, no creature can comfort: the pleasures of Paradise auailed not Adam, when he was driuen to hide his head in a bush: the plea­sures of Canaan did Dauid little pleasure, when he was dri­uen to cry out, My sinne is euer before me. All the delights of Babylon could not raise vp Belshazzars heart, when the hand wrote Gods sentence against him on the wall and in his conscience. If the Iudge condemne, who shall absolue? Excellent is that similitude which an ancient makes to this purpose. A man condemned to die trieth his three friends to procure his pardon: one saith, I haue no grace with the King, and therefore I can promise thee no such kindnesse: yet this will I doe, I will buy thee meat, and drinke, garments, and mu­sicke: thou shalt want nothing that may giue thee content while thou art here. All this is good, and yet it contents not, be­cause the poore man wanteth a pardon. The second an­swereth, I know not how to get to the King, but this I will doe, I will bewaile thy miserable hap, weepe for thy losse, and attend thee to the court gates. All this is good kindnesse, and yet it contents not, because the poore condemned man would haue a pardon. The third saith, Rest vpon my kindnesse, I am one of the Kings fauourites, and he will deny me nothing: I will goe to the court and before the day of execution I will surely bring thy pardon sealed. This is he: this is the friend that will make the poore man out-face all his trouble, be­cause he answereth to the point indeed. Behold the case [Page 88] is ours; we are poor condemned wretches, who must to hel without our pardon: our three friends are the world; wife, children, and kindred; and a good conscience. The world will prouide all necessaries for our bodies, but not a par­don: this is not purchased with a corruptible price of sil­uer and gold. Wife and children will lament our losse, and goe sighing and sobbing to the graue with vs, but they leaue vs to our owne shifts for a pardon. But a good con­science will make vs outstand all dangers, it will procure our peace, and our pardon. As the world cannot helpe where conscience hurteth; so the world cannot hurt where conscience helpeth.

Vse. Thus wee haue considered this iudging power of con­science: Oh that wee had hearts to doe our office to con­science, and to presse our consciences to doe their offices to and for vs! neither can bee done without our care, yet we must doe both.

We must doe our office to conscience three waies: 1 First, by praying to God for it. Ye know that we must pray for them that are in authoritie ouer vs, and shall conscience be neglected? God forbid. When there was no King in Is­rael, ye know what disorders happened: surely, lesse or fewer doe not happen where conscience is not in full power. Miserable is the condition of the inhabitants of Brasile, Sine fide, Sine lege, Sine rege. who are said to bee without religion, without law, without a King; and they are no lesse wretched who are without this religious Iudge and gouernour, conscience. Therefore let vs pray for it that God would giue it, that God would keepe it, and keepe it tender, that so wee may liue a quiet and comfortable life vnder it. Secondly, wee must doe our dutie to conscience by giuing it good words. Yee know the Word of God, Thou shalt not curse the ruler of thy people: Oh that we could alwaies remember it in the [Page 89] case of conscience! hee that buies with conscience, sells with conscience, rules with conscience, obeies with consci­ence, is commended euen of men that haue no conscience: yet if conscience rule in any in the seruing of God, and make them tremble at Gods precepts, promises, or threat­nings and the like, hee is but a by word among the multi­tude. But blessed conscience, incourage thy friends, and dis­courage them that flout at thee, with that true but fearefull saying; Esa. 66.5. Heare the Word of the Lord all ye that tremble at his Word; your brethren that hated you, and cast you out for my Names sake, said, Let the Lord be glorified: but hee shall appeare to your ioy, and they shall be ashamed. Lastly, we must doe our dutie to conscience, by paying tribute to it, and yeelding to it honourable meanes of maintenance. Giue tribute to whom tribute belongeth: shall wee haue a go­uernour, and will wee starue him for want of mainte­nance? God forbid. Decke therefore the table of thy conscience richly with the Word of God; let thy con­science vse it as in the sight and presence of God; attend with all the parts and powers of thy bodie and soule in state vpon this honourable gouernour: and if thou canst not giue it entertainment answerable to its place, weepe to God for more grace; that as one said to Saint Augu­stines weeping mother; Non potest perire tantarum lachry­marum filius. A sonne for whom so many teares are shed cannot perish: So thy conscience for which thou doest weepe to God may not be corrupted, or want ne­cessary meanes of maintenance.

2 Secondly, Conscience, as a Iudge, must doe its office, to and for vs, both in our selues, and to God: for looke as a Iudge doth a double dutie a dutie of iustice in the country, and a dutie of account in the Court: so likewise hath the conscience a double dutie to performe In the Court with­in, we must expect a fourefold action of a Iudge frō it. The [Page 90] 1 first is Remurmuration: As a Iudge doth or should fret and grudge at euery euill cause that comes before him, and cannot abide that any Gallio should either plead the excuse or defence of it: so conscience must worke an inward re­pining, when any of the aduocates of sinne doth blanch the least wickednesse. The least sinne is hellish in its sight, the greatest is ten times damnable. 2 The second is Instiga­tion: Looke as a Iudge doth or should prouoke to euery good occasion for the repressing of vice, and encourage­ment of vertue: so conscience must goad vs vp, and stirre vs forward to take euery good opportunitie to doe good vnto our bodies and soules to the honour of God. The Iewes who were as the swift Dromodaries, were not more eager to commit wickednesse, than conscience must be to doe that which is good in Gods sight. 3 The third is Con­demnation. Euen as a Iudge doth condemne the guilty, and pronounce definitiue sentence against him whatsoeuer he be, whether friend or foe, rich or poore, because he hea­reth causes speake, and not persons: so dealeth consci­ence, yea euen against the owner of it, if he doe offend. Therefore the Apostle speaketh of those who are selfe-condemned. ‘Or looke as if a souldier demeane himselfe not well in battell, the Iudge Martiall may cause his Esco­cheon to be pierced:’ Euen so conscience must pierce the heart of the offender by a full pronouncing of the iudge­ments of its God. 4 The fourth is Absolution. As a Iudge doth absolue the guiltlesse, and when his innocencie doth once appeare, doth make no delayes, or demurres, or the like to keepe him from the comfort of his cause: so when conscience findeth innocencie, it crieth out, Well done good and faithfull seruant, enter into thy Masters ioy. Know thine office conscience. And as thou wilt answer it to him from whom thou hast thy most immediate deputa­tion, [Page 91] see thou deale righteous-Iudge-like in all these par­ticulars.

2 Secondly, there is a dutie of account that the consci­ence oweth vnto God also. Euen as a Iudge doth giue an account vnto his Soueraigne of the state of his countrey, liues of his people, and iustice of his inferiour Magistrates, and the like: so must our consciences giue an account to God what state our soules are in, and how our wills and affections doe rule and obey within vs. See therefore (O conscience) that thou doe it faithfully. Goe to the Court of heauen after euery daies Assize: tell God how it stands with thee in the case of life and death. Helpe O King, I haue found rebellion in thy kingdome, without thy par­don all will perish: with thy pardon without thy wisdome to plant religion, to order thy subiects, and to preuent fu­ture mutinies, all will come to naught. Thus deale faith­fully with thy soule: And as good Iudges will not trust particular Iustices with the gouernment of the Countrey (lest they should make their owne gaines and aime at their owne priuate ends, more than at the publike good) but will diligently search into their proceedings, that so their account may be the more current: so the good conscience will not commit the gouernment of the soule to the will and affections, but will euery day search into their courses, that so they may giue the more through and honest ac­count vnto our God and King.

Thus hauing viewed the power of practicall consci­ence in these reasoning thoughts which are in vs, 2 The abuse of the power of Conscience. we come to the abuse of this power, in iudging euilly and partially euen against conuiction. Whence we may note, ‘That it is no newes that there is disorder and corruption in the iudgements of our owne hearts and consciences.’

Yee know that Paul found out this wickednesse of old, [Page 92] To withhold the truth in vnrighteousnesse: Rom. 1.18. euen so is it still. The prisoner to be tried within vs is Truth; the case to be tried, is, whether Truth should be set at libertie to be a guide to our actions, yea or no? Truth pleades for her selfe, as the cause of poore Christians in this place: but the Iurie of will and affections heareth not: they are cor­rupted with carnall wisdome, pleasure, profit, or the like: and therefore in commeth the fore-man (Will) and saith, I will doe as I haue done, and I will be perswaded, as I haue beene perswaded: and so Reason like a corrupt Iudge gi­ueth the sentence that Truth must into prison, and rebelli­on and wickednesse flourish.

If now you will aske me, what are the reasons of this corruption in our inward iudgings? I answer, that I shall giue you foure reasons of it.

1 First, the want of the loue of God. If we loued God, we would loue his honour: if wee loued his honour, wee would carrie an equall and vpright course in passing sen­tence; yea though it were to the crushing of that which is most deare vnto vs. Deut. 33.9. Thus Leui is said to say to his father and mother, I haue not seene thee, neither knew he his owne brethren, nor his children, when hee was to execute the iudgements of God.

2 Secondly, want of vnion in our selues. An armie put to rowt cannot keepe order: so neither can a man that is diui­ded in himselfe. As it is in the cursed Alehouse businesse, it thriues the better for a proud separation that is found a­mongst those that should helpe it (to wit, when what one Iustice sets vp, another pulleth downe; and what one pul­leth downe, another setteth vp:) so is it with these cursed disorders within, from that iarre betwixt: Reason, Will, Affections and Desires, that is found in vs.

3 Thirdly, selfe-loue: For as in the Common-wealth, [Page 93] many persons of vile conditions are maintained, or some profit which is reaped from them; and many houses of notorious disorder are vpheld (as if they were the very life-bloud of societies wherein we liue) for the greatnesse of that rent which they may bring vnto vs: so is there much disorder in our inward iudiciall proceedings, because wee loue our selues too well. All our Logicke is too little to conclude for our selues, and all our reason imployed to bring sackes to our owne mills for the time by profits, plea­sures, honours, and the like; and for after times, let come what can come, we care not.

4 Fourthly, skilfulnesse in subtill euasions: for as it is in the Common-wealth, because almost no bond, lease, conueyance, or will is so sure, but a cunning head can finde a hole to make worke for vncharitable persons; and be­cause no cause is so good, but an innocent man, who is con­fident in his cause, and carelesse in the meanes to cleare it, may by subtiltie be ouerthrowne; therefore there are ma­ny disorders in Courts of outward Iustice: so because there are infinite subtilties to daube ouer the conscience for a time, there are many disorders in the inward court of our hearts. Religion did neuer thriue worse, than when the Schoole-men had perplexed euery part with varietie of questions and multitudes of quaeres, whereby Religion was drawne from the heart to the head: and the kinde worke of conscience neuer went on lesse to our comfort, than since we healed the hurt of it with sweet words, and stopped vp the mouth of it with politicke euasions.

Vse. These and all other causes of this fault of corrupt rea­sonings in our selues, must be rooted out: what though we can please our selues for a time in the want of the loue of God, discord in our selues, selfe-loue, and cunning trickes, which are the cause of it: yet one day neither all [Page 94] these, any of these, nor any others shall order our consci­ences from roaring the truth in our eares. In the Pro­ [...]ince of Cot­tie in Scot­land. ‘We reade of a stone in Scotland about thirteene foot in height, which if we may beleeue it, wil so dampe the roaring of a Cannon, that, if it be shot off on the one side, the report cannot be heard on the other.’ But we shall finde no such defence from the cries of conscience, when before the iudgement seat of God the secrets of our vnderstandings, memories, wills, affection, Rom. 2.16. and bodies, yea all secrets shall be iudged by Ie­sus Christ according to the Gospell.

Oh therfore ye that are witnesses to propound the truth, looke vnto conscience, speake the whole truth, and no­thing but the truth for conscience sake. Let not malice, ill will, priuate gaine, make you to offend conscience for a world. Yee that are the Iurie to apply this tru [...]h accor­ding to law, take heed that yee incline not to the looke, to the word, to the profit, to the pleasure of any man whatso­euer; what or who can doe you good when your consci­ences are wounded? when yee are called to an account for the breach of the peace of your consciences? ‘Then surely as Seneca, when he came to his Farme and saw the house which he had builded decayed, a tree which he had planted, rotten, a Boy, which hee had brought vp, with gray haires; Quocun (que) ocul [...] conuerto [...] deo documentance aetatis. said, whithersoeuer I looke, I behold the mo­nitors of my age:’ so yee shall see on euery side the remem­brancers of your woe. Your honours, the Iudges, watch o­uer the peace of your consciences in your conclusions. Ye may often reade and thinke of that Iudge, whom your Fortescue mentioneth, Saepius ipse mi­hi fass [...]es est, qu [...]d nunquam in [...] i [...] ani­mum cius de hoc sacto [...]p [...] purga [...]et. ‘who hauing condemned a Gentle­woman to death, for the murther of her husband, vpon the bare accusation of her man, which was afterwards found false, Often confessed vnto him, that hee should neuer during his life be able to purge or cleare his conscience of that [Page 95] fact.’ And to conclude, that conscience may be the better furthered in all others; we that are men of God, men of conscience, looke we to conscience. Haue we another way to heauen than we teach others, that we should teach them to keepe a good conscience, and neglect it our selues? In the feare of God please we our consciences, and not our passions, or the lusts of your youth: ‘and as Seneca willed Lucilius to doe all things, as if graue Cato were present:’ so let vs doe all things as if our consciences looked vpon vs: yea as Hierome, whether he did eat, or drinke, or walke, and so forth, he thought he heard that fearefull voice, Arise ye dead and come to iudgement: so let vs heare the voice of conscience. We presse our people to walke in the presence of their consciences, at the least, once a day: but for vs, ‘as at the bankes of Euboia the sea doth ebbe and flow se­uen times a day; so let vs doe it seuen times a day also.’ Oh how would this (as the Prophet speaketh) make vs Priests after Gods owne heart? How would it kill pride, passion, contention, selfe-loue, couetousnesse, and the like, which make vs many times lesse profitable to Gods people; yea and to account them which haue many graces, the scum of our assemblies? Is not this to be iudges of euill rea­sonings?

Well, let all of vs thinke how this power of conscience abused, will pay vs home at the last. Call to minde the example of Iames Abbes the Martyr, Fox Acts and Monuments. who being drawne by craftie reasonings to fall from the Gospell, was pitious­ly vexed in conscience, and could haue no rest till he went and told the B [...]shop, that it repented him that euer he had consented to their wicked perswasions. Remember Thomas Whittle, who being constrained through imprisonment to yeeld to the Bishop of London, afterwards felt such a hel in his conscience, that he could scarcely refrain from destroy­ing [Page 96] himselfe, and could be at no rest till he was vnder the crosse againe. Forget not also that which we reade of Arch­bishop Cranmer, who writing for feare of death contrarie to truth, was more troubled in conscience for it, than for all that euer he did; and therefore because his hand writ con­trary to his heart, he would burne that first. The like wee reade also of William Sparrow, who after submission to Po­pish Idolatrie, went with a troubled soule, and could not be quiet till hee had preached against it, and professed that if euery haire of his head were a man, he would burne them all rather than goe from the truth againe. Let vs alwaies haue fresh in our memories, these and the like examples, that we may be afraid to abuse our consciences: for this we may be assured of, that though our consciences be cal­med for a time, ‘yet as Nycippus his sheepe brought forth a Lion,’ which portended to tyrannie: so our consciences which seeme to be as quiet as lambes, will at the last bring forth roaring, as a presagement of our eternall thraldome.

Soli Deo gloria.

THE HID MAN OF THE HEART.

NOT to stand vpon the coherence of these words; there is decided in them a case of conscience, which be­ing well conceiued, will giue great satisfaction to a tender soule.

The case is this: How I may know my selfe to be in Christ? The resolu­tion is this: If any man be in Christ, he is a new creature. Which resolution that we may conceiue and apply, I shall take this course: First, I shall open the doctrine of it: and secondly, apply it. 1 Explication. The doctrine of it is this; ‘He that is in Christ is a new creature.’

For the opening whereof consider two things. First, the subiect or party spoken of, that is, he that is in Christ: se­condly, the predicate or thing spoken of him, to wit, that he is a new creature.

To conceiue aright of the party spoken of, consider three points. First, what it is to be in Christ. Secondly, the necessitie of it. And thirdly, how many waies we may be in him.

1 As to the first; To be in Christ is to be in the state of grace, Wh [...]t it is to be in Christ. that is, to be conuerted from sinne, to be glewed by faith vnto Iesus Christ, and so to haue fellow­ship with him in righteousnesse and holinesse. As to be in the Lord, Apoc. [...]. [...] is to b [...] in a gratious estate, cut off from th [...] old man, and grafted into [...]esus Christ: so is it likewise to be in Christ. Rom. [...] There is no cond mnation to them that are in Christ, saith Paul, tha [...] is, to them tha [...] are in the [...]ta [...]e of grace. And no other thing doth Paul [...]ignifie by sleeping in [...]esus, 1 Thess. 4.14, 16. and dying in Christ, but dying in a conue [...]ted and gratious estate.

2 Now secondly, for the necessitie of our being in Christ, it shall appeare three waies. It is necessarie that we b [...] i [...] Christ.

1 First, because if we be not in Christ we shall perish for euer: for which cause the Apostle chiefly desired to be found in him, as he saith, I haue accounted and I doe iudge all things to be losse and dung, Philip. 3.9. that I might winne Christ, and that I may be found in h m.

2 Why, shall we perish if we be out of Christ? I answer, secondly, because if we be our of Christ, we haue no sauing right either to our naturall, ciuill, gratious, or glorious liues. All our sanctified right is by purchase, all our pur­chase comes from our price, and all our price from the God-Man Iesus Christ who hath giuen himselfe for vs.

3 But, why doth all our sauing right to all things come from Ch [...]ist our price? I answer thirdly, Because all the true good we haue comes vnto vs by couenant. Be it spiri­tuall things: I [...] [...].3 [...] God puts the law in our inward parts, for our illumination; he writes it in our hearts, for our sanctifica­tion; [Page 107] he taketh charge of vs, for our protection; he mani­festeth the inward graces of the Spirit in vs by his know­ledge and worship; he forgiueth our iniquities, and remembreth our sinnes no more, for our iustification; Ier. 32.40, 41. he will delight to doe vs good, and neuer depart from vs, for our perseue­rance; and all this comes to vs by couenant. Be it temporall an [...] bodily things: Hosea 2.21, 22. I will heare the heauens (saith God) and they shall heare the earth, and the earth shall heare the corne, and the wine and the oyle, and they shall heare Israel; [...]hat is, they shall haue plentie of the things of this world: and all this comes vnto vs by couenant, and by Gods ma­riage of himselfe vnto vs, as the Prophet speaketh. Now then, seeing [...]ll things come vnto vs by couenant, let mee a [...]ke you, what difference is there betweene comming to vs by couen [...]nt, and comming to vs by Christ? Surely no [...]e at [...]ll. For therefore the Prophet calleth Christ, Esay 42.6. Esay 49.8. The Couenant of his people, that is, of the Iewes (the seed of Abra­ham according to the flesh) first, because to them belong the Promises, and to their Children; next and in reuersion to vs, who are Abrahams seed ac [...]ording [...]o the Spirit. If you a k [...]e why Christ is called the Cou [...]nant of the people? I answer; First, because he doth re [...]iue the Promises from God in Abraham, Isaack, and Iaacob, in the behalfe of the Church. In which respect the Apostle saith, 2 Cor. 1.20. Which as I [...]ke it may be [...]xt [...]nd [...]d [...]oth to the [...]t and to the ac­ [...]omplishment of [...]he [...]. Gal. 6.15. that in him (that is, in Christ) are all the Promis [...]s, yea and in him they are Amen. Secondly, because in him the Church doth bend her selfe to performe couenants, yea and doth it in him, and as his bodie: In which respect the Apostle saith, (In him) a new creature a [...]aileth. So that not onely the promises o [...] God are in him, but our performances also. Thirdly, be­cause as Christ [...]ade this Couenant, so he confirmed it by his death. In which resp [...]ct his bloud, euen in the shadow, is called the bloud of the Couenant: Heb. 9.20. and the remembrancer [Page 108] and seale of it is called the New Testament in his bloud. Luke 22.20. Now doe but briefly collect these points together: seeing without Christ we shall perish for euer; because without Christ we haue no sauing right to our naturall, ciuill, graci­ous, or glorious life, because all sauing good comes vnto vs by couenant, and Christ is the Couenant of his people: therefore it is necessarie that we be in Christ.

3 Thirdly, to conceiue this yet more fully, I shall shew you how many waies we may be in Christ. How many waies wee may be in Christ. To speake then to this point, we may be said to be in Christ three waies.

1 First, by Ordination and appointment in Baptisme: for God hath ordained Baptisme to be the outward signe and seale of our putting on Christ, Gal. 3.27. and to be the outward meanes of our grafting with him to the similitude of his death and resurrection. Rom. 6.5. For the laying on of water doth signifie and seale our buriall with Christ, and the wiping of it off our resurrection: which, because it is conditionall in respect of the effectuall working of it, to wit, so farre forth as we shall, when we grow to yeeres of discretion, manifest our effectuall faith by making the right vse of Baptis [...]e, that is, keepe the couenant which we publikely enter with God in it, Rom. 11.22. therefore it admi [...]teth of a cutting off, and stan­deth or falleth as the condition is obserued.

2 Secondly, we are in Christ by Acceptation: for God doth account of vs as in him, he being the prince of our saluati­on, and that generall root and stocke which stands in the roome of the whole Church before God. In which respect as the whole Church (being the body of Christ) is called Christ: 1 Cor. 12.12. Be [...]ma. in manud. ling. l [...]at. cap. 2. ex Keckerm. so likewise (and that not by the fond conceit of the vnlearned) may Christ be signified by the name of the Church, as well as other members; when Paul saith, The Church is the pillar and ground of truth. 1 Tim. 3.15. As the first Adam was the generall root of mankind, and stood in the nature [Page 109] and name of all mankinde before God, and receiued and lost all the indowments of his nature both for himselfe and vs: so also was it, and is it with the second Adam; he is the root and head that stands in the roome of all his Church, to pay for them, and purchase for them.

3 Thirdly, we are in Christ by Contract and couenant: not onely by outward contract, which is outwardly and so­lemnly made in the face of the Church in Baptisme, and renewed in the Lords Supper, but by inward contract, whereby God doth marrie vs vnto him for euer, and where­by God being the God of vs and our posteritie after vs, the Children of beleeuing parents are holy. 1 Cor. 7.14. Hosea 2.19.20. Of this the Pro­phet speaketh in the name of Christ, I will marrie thee vnto me in righteousnesse, and in iudgement, and mercie, and in com­passion: I will euen marrie thee vnto me in faithfulnesse, and thou shall (know) the Lord; alluding it may be, to the con­iugall knowledge of man and wife, and signifying that we shall haue spirituall communion with God, and through the worke of the Spirit bring forth fruit vnto God. Looke as therefore man and wife doe become one flesh, and are concorporated either into other by vertue of that contract and couenant of God betwixt them made, Prou. 2.17. and that actuall knowledge which they haue either of other: so those that are thus giued vnto the Lord (as the Apostle speaketh) are one spirit, and are so vnited vnto Christ, 1 Cor. 6.27. [...]. that there is a mu­tuall fellowship betwixt him and vs in three things. First in Natures, be being made partaker of the humane, and we of the Diuine Nature. Secondly, in Goods, 2 Pet. 1.4. he being made sinne for vs, and wee the righteousnesse of God in him. Thirdly, in Estates, 2 Cor. 5.21. Rom 6.5. [...]. l. 2.9, 20. [...]l. 3 1. [...]. [...].6. we being grafted into the similitude of his death, and hauing the old man crucified with him, and being risen with Christ, and fitting with Christ in heauenl [...] places; and Christ suffering with vs, and being honoured [Page 110] with vs: as Christ saith, He that heareth you heareth mee, and hee that despiseth you despiseth me; according to that of the Psalme, Psalme Thine enemies haue reproched thee, O Lord, because they haue reproched the footsteps of thine anointed.

Thus haue I opened the first part of the doctrine of the Text, namely, the partie who is spoken of (Hee that is in Christ.) God stirre vp our hearts aboue all things to be thankfull for Christ, through and with whom we haue this estate. Wee can with some sense and feeling be thank­full vnto God for those mercies we receiue with our sen­ses; Oh that our hearts would be alike (if not more) inlar­ged for those which we receiue with our soules by faith!

2 To come now vnto the second point, that is, the predi­cate (or that which is spoken of him that is in Christ, A new c [...]ea­ture. namely, That he is a new creature) consider with mee two points: 1 First, What this new creature is: Secondly, Why hee that is in Christ is a new creature. What it is. For the first, either wee may call it a new man, 1 Pet. 3 4. which is called by Peter, The hid man of the heart: for the word (creature) is taken by Iesus Christ for man, Marke 16.15. [...]. as when he saith to his disciples, Preach the Gospel to euery creature, that is, to men, who by an ex­cellencie are called creatures, they being the most excel­lent of all the sublunary workes of Gods hands: or wee may call it, A new creation, as the word seemeth to be vsed by Paul otherwhere, Rom. [...] 2 [...] [...]. when he saith, The whole creation groa­neth: and this the rather, because it is a difficult worke, and farre aboue all created power; yea it is more difficult than to create a world, it hauing all cursed powers agains [...] it: and therefore the Holy Ghost speaking of the creation of the world, Psal. 33.6. saith, By the Word of the Lord were the heauens made: Psal. 8.3. and againe, When I behold the heauens the worke of thy fingers: Psal. 102.25. and againe, The heauens are the worke of thy hands: as if the greatest strength that was put to that worke was [Page 111] but the power of a hand. But speaking of the purchase and procurement of this new creation, he saith, Luke 1.51. He hath shewed strength with his arme: Esay 9.6. and the gouernement is vpon his shoulder: and againe, A body hast thou prepared mee: Hebr. Yea and he hath made his soule an offring for sinne; Esay 53. as if his bo­die and soule must be imployed in this worke; whereby he would signifie the difficultie of this worke. All which may easily teach vs, not to wonder that it should bee called a new creation: or else haply wee may call it a new structure or building: as when the Apostle saith, Ephes. 2.10. [...]. Wee are his worke­manship built in Christ to good workes. And the reason is, be­cause the foundations of sin are ruinated, the rotten posts of sinne pulled downe, and when the drosse of the sub­stance and faculties of bodie and soule (which still re­maine) are scowred and pared off through the worke of the Spirit, we grow vp into a holy building fitted for God to dwel in. Would you haue in a word now what this new creature is? I answer: It is The hid man of the Heart, which contrary to all powers of darknesse, and the corruption of our owne hearts, is, through the worke of the Spirit by the Word, builded vp from the seeds of grace towards a full age in Christ, to resemble the excellencie of Gods image in all the parts and powers of the bodie and soule.

Secondly, Why is hee that is in Christ a new creature? 2 This being the second point to bee considered, Why he that is in Christ is a new creature. 1. In respect of acceptation. receiue (I beseech you) a fourefold reason of it. First, in respect of acceptation: because God doth account them that are in Christ new creatures, accepting the will for the deed, and couering our imperfections with his merits. Whence are those speeches of Christ to his Church, My loue, behold, Cant. 1.14, 15. thou art faire: behold, thou art faire; thine eyes are like the doues: my welbeloued, behold, thou art faire, and pleasant? Whence doth the Apostle say, That the Church hauing re­ceiued [Page 112] sanctification from Christ, Ephes. 5.26, 27. is a glorious Church to him, not hauing spot or wrinkle, or any such thing? Whence (I say) doth the Holy Ghost speake vnto Gods people, Let vs as many as be perfect bee thus minded? Philip. 3.15. as if they had no sin, but onely because God doth accept vs for such, seeing wee are in Christ.

2 Of appari­tion.Secondly, He that is in Christ is a new creature, in re­spect of apparition to the world. A burning candle can­not lie hid in a light lanthorne: no more can grace in the heart of him that is in Christ. Faith that inrighteth vs to Christ cannot but be seene: It will easily make an appa­rant difference in vs from what we were. When the Apo­stle Peter saith, 1 Pet. 1.3. It is sufficient for vs, that wee haue spent the time past of the life after the lusts of the Gentiles, walking in wantonnesse, lusts, drunkennesse, in gluttony, drinkings, and in abominable idolatries: doe we not thinke that this diffe­rence in the Christians liues did easily appeare to the Gen­tiles? 1 Pet. 4. [...] Yes surely: therefore it both seemed strange vnto them that they runne not with them into the same excesse of riot, and also they spake euill of them: euen so is it with all new creatures. As they appeare to the good to be new, as Paul did, Gal. 1.21, 23. when of a persecuter he became a preacher of the faith which before he destroied, insomuch as they glo­rified God for him: so they appeare to the wicked to be new, and therefore their by-words, tants, reproaches, and disgraces are more ordinary with them, then their thanks­giuing to God for so gracious a change.

3 Of inchoa­tion.Thirdly, He that is in Christ is a new creature in respect of inchoation: Old things are passed away, behold all things are become new. There are new eyes, leauing with delight to behold vanitie, 2 Co [...]. 5.17. Psal 1 [...] 9. [...]b 31.1. couenanting against lust, and searching into the wonders of Gods law: there are new eares stop­ped against the inticements of the serpent, and open to [Page 113] heare what God will speake: there are new tongues, Psal. 85.8. not to sing the old dittie of nature, Psal. 40.3. but to sing a new song to the praise of our God and Sauiour, that so the tongue of the righteous may be like fined siluer: there are new hands, Prou. 10.20. Esay 58.4. not to smite with the fist of iniquitie, not to pull in with ra­pine and robbery, but to deale (according to abilitie) the dole of mercy to men in misery, Eccles. 11.1. to cast our bread vpon the waters, to turne ouer the pages of Gods Booke, that the Word of God may dwell plentifully in vs, Coloss. 3.16. Apocal. and to giue the right hand of fellowship to euery good action within our reach: there are new feet, Rom. 3.15. Psal. 122.2. not to bee swift to shed bloud, but to stand in thy gates, O Ierusalem, and (so farre as the bodie can execute it) to run the way of Gods com­mandements: Psal. 119. there are new vnderstandings to know and acknowledge the truth that is according to godlinesse, Titus 1.1. new wills and affections to come vnto Christ, to loue him, Matth. 11.28. to feare him, to cleaue vnto him, to put a mans whole trust in his mercies and merits, Matth. 5.6. Psal. 119.5. new desires to hunger and thirst after righteousnesse, and new consciences to bee watchfull ouer all our waies, 2 Tim. 4.5. Psal. 39.1. and not to let the least sinne to passe without a strict examination, condemnation, and settled purpose and resolution against it. In all parts there is newnesse, and as Christ hath giuen vs a new commande­ment, so we, through the power of Gods spirit, do giue him a new obedience in all the powers of our soules & bodies.

4 Fourthly, Hee that is in Christ is a new creature in re­spect of communion: because hee hath fellowship in the holinesse of Christ, which doth (as it were) cast him into a new mold. Col. 1.19. It pleaseth the Father that in him should all ful­nesse dwell: Iohn 1.16. and out of his fulnesse wee doe all receiue grace for grace. Which grace doth not onely couer sinne, but cure sinne, according to that of the Prophet; Esay 53.5. The chastisement of our peace is vpon him, and with his stripes we are healed. How [Page 114] therefore can it be otherwise but that such a man should be a new creature, seeing before times hee had fellowship with corrupted Adam, and so was the childe of wrath, but now he hath fellowship with him, who aboue Dauid, is a man after Gods owne heart, euen his welbeloued Sonne, in whom he is well pleased?

2 Application.You haue heard now the Doctrine of the Text opened vnto you, namely, that hee that is in Christ is a new crea­ture: now if you will be attentiue, you shall heare the ap­plication of it for the benefit of our soules. To apply it then, we shall make a double vse of it.

Vse 1 First, we learne, as wee doe desire to finde our selues to be in Christ, so to be carefull to see our selues to be new creatures. No new creature, no Christ: wee must be in Christ, as I haue shewed vnto you: if we be in Christ, we are new creatures, as I haue cleared: what then must be our care, but only to proue our selues to be new creatures, that so we may assure our hearts that we are in him.

How we may proue our selues to be new creatures.Yea, but now you will say vnto mee: How may I proue my selfe to be a new creature? I answer, Wee may doe it two waies:

First, if we be cut off from the old stocke.

Secondly, if we be grafted into the new.

1 Wee must be cut off from the old stocke. Ephes. 2.The old stocke is Adam corrupted; in whom we are by nature, and in which condition wee are the children of wrath, as much as the most cursed wretch in the world (as he is borne) and so dead in sinnes and trespasses. Now, from this stocke we must be cut off: for as a sience must be cut off from one tree, before it can be concorporated into another: so we must be cut off from the wilde Oliue, be­fore wee can be planted into Christ. If therefore wee can finde our selues to be cut off from the naturall root where­in we are by birth, then we may secure our selues that wee [Page 115] are in a good way to be in Christ. Perhaps you will say that heere is difficultie still: for how shall I know that I am cut off from the old Adam? I answer that (through Gods blessing) I shall giue you two manifest signes of it.

The first signe is taken from the cause of it, 1 How we may know that wee are cut off from Adam. Col 2.11. Dan. 2.45. which is God only. As our circumcision is made without hands (as Paul speaketh:) so must our cutting off be. As our Saui­our Christ is that Stone which was cut out of the mountain without hands (as Daniel speaketh:) so wee that are his members must be cut from the quarrie of Nature. Of his owne will begat he vs by the word of truth, saith Iames; Iames 1.18. [...]. Matth. 3.9. and we that are borne of God, are borne, not of blouds, (the highest prerogatiues that births can afford vnto vs, cannot make vs more pretious with God:) nor of the will of the flesh, (all humane obseruation and outward righteousnesse attained vnto, by the power and policie of man, Phil. 3.6, 7. can stead vs little with God:) nor the will of man (heroicall gifts of wisdome, valour, noble spirits, in which respect men of old haue beene called the sonnes of God (which is translated The Sonnes of the Mightie) cannot make vs any thing soo­ner deare to God:) but we are borne of God (saith Iohn. Psal. 29.1. 1 Cor. 1. Iohn 1.13.) There are many men seeme to be cut off, when they desist from the outragious sinnes of nature, who yet are not in Christ, because they are cut off with hands: for the meanes to restraine them are some of these. Sometimes their com­plexion pulleth them in: cholericke Saul, finding his op­portunitie, threw his jaueline at Dauid; he would haue writ the malice of his heart in bloud: but sanguine Dauid, though hee had his opportunitie, tooke but Sauls water-pot, Speare, and lap of his garment, and that (iustly) with touch of Conscience also. Though Dauid fell into murther in temptation, thinking so to couer his sinne. Sometimes Natures impotencie pulleth them in: to some sinnes are [Page 116] required the courage of a Lion, to some the craft of a Fox, to some comelinesse, to some strength, to some the heat of youth, to some the experience of age, and the like: In any of which, when Nature is defectiue, there is a restraint. Sometimes they are pulled in by knowledge: when a man is not giuen vp to a reprobate minde, hee seeth dutie and comelinesse, and is restrained from thence. As some know their masters will and doe it not, so there are others that do it not, because they are ignorant: whereas if they had knowledge but according to that light which Nature can afford, it would be a bridle. Sometimes they are pulled in by prosperitie: He that hath enough will not steale; and if he sometimes doe steale by oppression, bribery, vsury, or the like; so much the greater is his sinne, by how much more violently God pulled him ba [...]ke by taking away the cause. Sometimes they are restrained by aduersitie. Hee that is poore cannot exercise the outward acts of pride, he cannot ordinarily ambitiously climbe to honour, hee cannot be actually couetous in keeping, seeing he hath not what to keepe. So that in these cases his pouertie is a bri­dle. Sometimes they are held in by Education and im­ployment. A Citizen will carry himselfe more grauely in habit, complement, and conuersation, than a Courtier, for his credit sake: and who seeth not that imploiment doth hold backe from many sinnes? Vellem si non of sem imperator. Scipio could say when an Harlot was off [...]red vnto him, I would haue her if I were not a Gouernour. Sometimes they are restrained by the power of naturall conscience: for though it bee much wounded and weakened in the offices of it, yet euen natu­rall men cannot be rid of those blowes which it doth giue in secret. In which respect they haue beene and are kept from many sinnes made knowne from the light of nature. Sometimes againe they are restrained and pulled backe by [Page 117] policie, because they might the better conceale and couer their aimes and intentions. Thus was Iezabel restrained from the open murther of Naboth: and of Haman it is said, Hester 5.10. that, though he was full of indignation, yet he refrained himselfe. All these bridles we may obserue to be in the hand of Nature to restraine: Or thus; These eight kniues are in Natures pocket, to cut vs off from the old stocke. But all this is but a seeming cutting off: for it doth but cut off from the outward practise of sinne, it weakneth not the root one iot. The habits of sinne are no lesse powerfull, the will no lesse willing, the affections no lesse vehement, and the desires no lesse violent. Vnder all these Nature sinneth not either because Nature cannot, or because Na­ture dare not; and not because there is disabilitie either in the seeds and sp [...]wne of sinne, or in a willingnesse to sinne, if it either could or durst. Durst, I say: because naturall conscience may plie a man with club-law, and awe him from that which with all his heart he would be doing.

But now on the contrarie, when our cutting off is wrought without hands, and is such as Nature with all her bridles and kniues cannot reach vnto; then we doe not on­ly desist from the practise of sinne, but we doe weaken the power of sinne; wee doe not only not commit sinne, b [...] ­cause we cannot or dare not, but because we will not. And though sometimes through the power of the flesh fighting against the spirit in our mindes, wills, affections and de­sires, we are against our wills ouer-taken with sinne: yet (because sinne doth defile vs, who are the temples of God, and doth displease God, as God, and doth carrie the De­uils stampe vpon it, though it were neuer so small, though neuer so profitable or pleasurable vnto vs, though God did not see and iudge, and the Deuill would not execute) wee would not willingly commit it.

Behold this is our cutting off without hands. Oh (my beloued Christians) now enter into your hearts, and I hope that by this signe you shal see your selues to be in Christ. If, when you compare your selues with them that walke in naturall courses, and see that you are cut off from them in iudgement, in heart, and in conuersation, you can in sim­plicitie and godly purenesse say, Lord thou knowest that our care hath not beene only to haue holinesse to the Lord without, but to reforme our hearts, and to dresse them vp for thee, accor­ding to those spirituall abilities which thou hast giuen vs. Thou knowest, Lord, that we haue complained, sighed, and prayed vn­to thee against the bodie of sinne and death: and because thou louest the soule best, we doe account all the sinnes of the soule most fearefull, and therefore haue laboured against the blind­nesse, vanitie, and carnall wisdome of our minds, against the deadnesse and securitie of our hearts, and the like. It is not hid from thee our God, that we haue beene and are vpright with thee, Psal 18.23. and haue kept vs from our wickednesse, not so much be­cause it hurt vs, as because it dishonoured thee; not so much because it displeased vs, as because it displeased thee and was contrary to thy most holy Law and Nature, in the in [...]oyment of the communicable glorie, whereof standeth our ioy and happi­nesse. If it be thus with our soules, at the least according to the desires, purposes and endeuours of our hearts: and if we doe groane vnder the want of that full measure of it which we might attaine vnto: then we may comfort our hearts with this perswasion, that we are in Christ.

2 The second Signe of our being cut from the first Adam, is taken from the effect of it, which is tendernesse of heart and conscience. We know that a thing newly cut is tender, as we may see in the example of Sychemites, Gen. 34. newly circum­cised. And this was the reason why the Israelites were not circumcised in the wildernesse, because through tender­nesse [Page 119] they might not be vnfit for warre or trauell. Now, you must know that this our cutting off from Adam (which, being so done, as it is alwaies doing till death, is still fresh and bleeding new) doth breed a double tender­nesse. First, an inward tendernesse, which is discouered by a sensiblenesse of our owne estate. Secondly, an outward tendernesse, which is manifested by our sensiblenesse of anothers touch. Wee are inwardly tender ouer our owne estates, when with quicknesse we can apprehend the sinful­nesse of our natures. Thus it was with Paul, Rom. 7.18. when he pro­fessed to know, that in him, that is, in his flesh dwelt no good thing. This will fill vs with godly sorrow, with a base opi­nion of our selues, with Christian watchfulnesse, and with a care (to our power and in our places) to preuent sinne in others, and not willingly to admit of any thing that may kindle any lust, or increase the practise of any sinne.

We are outwardly tender vnder anothers touch, either in respect of euill or good. In respect of euill, when it is death and daggers to our soules that God should be dis­honoured. As in respect of our selues, if sinne doe but touch our eares, eyes, tongues, hands, or thoughts, we doe speedily turne them ouer to Gods vses, desiring God to protect them, and make them weapons of righteousnesse vnto holinesse: so in respect of others, like Iosephs irons it entereth into our soules, that God should be dishonoured by them. It was thus with Moses, who, Exod. 32.32. when he saw how greatly God would be dishonoured, if hee should destroy a people whom he had so newly deliuered by his mightie power, was so tender of that euill, that he desired God ra­ther to rase him out of the Booke of life. You can paral­lele this with Paul his example also. Rom. 9.3. Oh how excellently had they profited in Gods Schoole, and learned to mani­fest their cutting off from the old stocke, by their tender­nesse [Page 120] vnder the touch of sinne! Wee shall well imitate them when we can make all the rest of the petitions in faith­fulnesse and truth to follow, Hallowed be thy name.

In respect of good also wee are tender vnder anothers touch when we startle at the touch of God. If God touch vs with his threatnings, we must be as sensible as hee that said, Psal. 119. My flesh trembleth for feare of thee, and I am afraid of thy iudgements. If he touch vs with his promises, we must hide them in our hearts, and be so rauished with them that wee can feelingly say, How sweet are thy promises to my mouth, Psal. 119. 1 Sam. 3. yea sweet [...]r than honey to my mouth. If he touch vs with his precepts, we answer with Samuel, Speake Lord, for thy seruant heareth: and our hearts can eccho as Dauids did to this precept, Psal. 27.8. Seeke yee my face, saying, Thy face Lord will I seeke.

What shall I now say? I will call vpon all our soules to apply this signe. Let vs examine our owne hearts vpon our beds, Psal. 4. and be still. Assure our selues of this, that if we would fi [...]de our selues to be cut off from Adam, wee must finde our selues tender, Psal. as I haue said. Me thinks I heare you say, that your sinfull estate is a burthen too heauy for you to beare: that daily you groane to God vnder the sense of it, as Paul, Rom. 7. Wretched man that I am, who shall deliuer me from this bodie of death? That you are grieued when God is dishonoured, and because he is dishonoured daily, there­fore the very thought of it doth daily make you sigh. Me thinks you say that you heartily desire that your eyes could gush out riuers of waters because men keepe not Gods law: Psal. 119. and that you quickly apprehend the touch of God in all his word; or at the least if you cannot, that your soules are filled with godly sorrow, and that you doe desire God to circumcise the fore-skin of your hearts. Deut 30.6. If it be thus, then feare not but that you are in an vndoubted way to your [Page 121] being in Christ. But if otherwise, that our hearts are hard and senselesse of our owne miseries and Gods touch, then woe, woe, woe vnto vs: we are farre from being new crea­tures, and so farre from Christ, and so farre from heauen and happinesse.

T 2 he second generall way whereby we may proue our selues to be new creatures, We must be grafted into the new stock. is by our ingrafting into the new stocke: for before we are in Christ we must be grafted in. Now, in this ingrafting (which is by the power of faith whereby we are through Gods ordinance made one with Christ in his life, death, resurrection, and ascension) there being two things distinctly to be conceiued (which yet goe together in time): first, our being made members; and secondly, our receiuing the gifts of members: vpon this, I say, there will grow two questions, wherein our consci­ences will desire satisfaction, whereunto I would intreat you to attend in their order. 1 The first is this: How we may know that we are made liuing members of Christ? How we may know that we are made li­uing members of Christ.

It is a sweet question, and worthy our consideration. Therefore marke diligently that this secret will be disco­uered vnto vs by three signes especially.

1 The first signe of our being a member of Christ is, If we are borne againe. No member can be a member of the bo­die but by naturall generation (and therefore in the want of armes and legs, all that are made by Artizans are but counterfeit members:) so none can be a member of Christ but by spirituall regeneration. Therefore through the power of Gods spirit and word we must finde an alte­ration in all the parts and powers of the bodie and soule from what we are by nature. This is called a turning in the Scriptures, when of Prodigals we become Conuerts; fee­ding no longer vpon the husks of swine, those noysome and filthy lusts of the flesh, but of the feast of fat things and [Page 122] fined wines (as Esay speaketh) or of the fat calfe which God hath prouided; Esai. 25.6. Luke 25. that is, chearing our hearts with the wis­dome of Christ against our folly and blindnesse, with the righteousnesse of Christ against our guiltinesse, with the sanctification of Christ against the reliques of our sinne and vncleannesse, 1 Cor. [...].3. and with the redemption of Christ a­gainst our apostaticall and back-sliding hearts.

2 The second signe of our being a member of Christ is, If we receiue new sense and motion from the head. As in the naturall bodie all the members doe receiue sense and mo­tion from the head: so in the spirituall bodie. For though there be no naturall connexion of parts betwixt Christ and vs, Act. 3.21. the heauen containing him in respect of his bodily pre­sence, and we being here on the earth: yet by vertue of the spirituall ligatures and ties of faith (which is Gods or­dinance to this end) wee haue no lesse reall coniunction (though we cannot see it) than naturall head and members haue. Wee cannot see the coniunction betwixt man and wife, who yet are one flesh, though they are a thousand miles asunder, Prov. 2.17. by vertue of that contract and couenant of God betwixt them. The vnion betwixt the beasts and the wheeles in Ezekiels vision was not visible, Ezek. 1.21. yet it was reall, because the spirit of the beasts was in the wheeles, which made them moue together and stand still together. So it is betwixt our Head and vs. If therefore by vertue of this vnion we doe not daunce after natures pipe, which the Apostle calleth, walking after the flesh, or sowing to the flesh, or fulfilling the lusts of the flesh, but are moued to walke after the spirit, so to runne that we may obtaine, not to be clogged with the earth, but to haue our conuersation in hea­uen, to sit with Christ in heauenly places, and in our whole course (though with much strife and reluctation) to moue vpwards, then may we safely say, that we are members of Christ.

3 The third signe of our being a member of Christ is, if we worke for the head. As the whole naturall bodie is vn­der the obedience of the head: so the whole spirituall bo­die doth worke for its head, as for its king and soueraigne. If the head be warred against, the foot runneth, or stan­deth, and the hand doth defend: if the head be in peace, the whole bodie maintaineth its honour, vseth meanes to better vnderstanding, to ripen iudgement, to corroborate memorie, to quicken senses, and to performe other offices vnto it. So must we worke for Christ: he must increase, we must decrease. All our labour must be to maintaine his honour: therefore wee must denie our selues, to wit, our naturall iudgements, wills, affections, and the worth of our worke [...] [...]hat Christ may be all in all vnto vs, and wee may cry out with that blessed Martyr, None to Christ, none to Christ.

Oh that we had hearts to try our selues by these signes! How great will our comfort be if we can finde our selues to be members of Christ! Some men ioy that their armes and legs are members of sound and healthfull bodies: but it is no matter though the outer man perish, so long as the inward man by being a member of Christ is renewed dai­ly. I bowe therefore the knees of my heart vnto the Father of our Lord Iesus Christ, and beseech him, that hee would grant, both to you all, and me, and all Gods people, that wee may for euer proue our selues to be borne againe, to receiue heauenly motion from Christ, and to worke for him, that so wee may proue our selues to be his mem­bers. I will open a little light vnto you in these three points.

1 We may know our selues to be borne againe, How wee may know our selues to be borne againe. if God haue giuen vs a conscionable care to nourish the hid man of the heart. Euery thing hath a naturall instinct to nou­rish [Page 124] it selfe, so soone as it hath a naturall production: euen so must wee haue. 1 Pet. 2.2. For therefore Peter saith, As new borne babes, desire the sincere milke of the word, that yee may grow thereby. As babes desire the mothers dug, so must our soules (if they be regenerated) desire the word of God. How is that? 1 Vnappeasa­bly. I answer: First, wee must desire it vnappea­sably. Giue a childe houses and lands, gold and gaine, profit and pleasure, and nothing will content it but a dug: so all the world is worth nothing to Gods babes without the word; Psal. 1 19. as Dauid saith, The word of thy mouth is dearer vnto me than thousands of gold and siluer. Secondly, we must desire the word constantly. 2 Constantly. Little children doe not onely desire the dugge waking, but when they are asleepe their lips will be going: so Gods babes (though they be­ing ouertaken with drowsinesse cry out with the Spouse, I sleepe) yet their hearts awake, Cant. 5.2. and when they are most drowsie they will be nibbling vpon the word; yea they cannot be content without it. For looke as the needle of a Diall doth nothing but tremble and shake, and hath no rest till it be turned vpon the North pole: so the heart of Gods childe can haue no peace in any degree of secu­ritie, till it be raised feelingly to imbrace the word of God againe. 3 Cryingly. Thirdly, we must desire the word cryingly. Euery one of vs do see the new-borne babe to cry for the dugge: euen so must we for the word. We must cry to God for it, and desire him that we may neuer be without it. Thus we shall resemble that man after Gods owne heart, Psal. 84. whose soule longed and fainted for the Courts of the Lord. 4 Fourthly, we must desire the word by supernaturall instinct. By instinct. Babes in desiring the dugge doe not respect the profit, the plea­sure, the goodnesse, and nourishment of it, but are carried vnto it by a naturall instinct: so we must be addicted vnto the word, not for eloquence, learning, law, or times sake, [Page 125] but by a supernaturall instinct and spirituall inclination, to seeke nourishment from thence from whence we receiued our being in grace. Let these foure be tokens of our n [...]w [...]irth, which if wee finde in our soules, yea but in desire, (prouided there be a purpose and endeuour to increase) let me then say vnto vs all with ioy, that if we care a while we shall be for euer safe.

2 Secondly, we may know that we receiue motion from Christ our head, How wee may know that wee receiue motion from Christ our head. if our heads and hearts be not moued to the world as the world, but as it may be (in any of the kindes of it) a testimonie of Gods loue, and a necessarie supply for our pilgrimage in this vale of teares. It is true [...]hat Agar may be in the familie for seruice, but Sarah must be mistresse. Abraham may build a Groue for his delight, Gen. 21.33. [...]ut hee must not forget God, but call vpon the Lord the euerlasting God there. The things of this world are but left-hand blessings, and they must be vsed accordingly. We all feele to our griefe, that naturally we are carried to the earth: but Christ swayeth his members another w [...]y. For as it is wi [...]h the waters of the Sea, though by their na­turall course they follow the Center, yet by obedience to the Moone they are subiect to her motion, As it is concei­ued and resol­ued by the wise men of nature. and so turne and returne, ebbe and flow, and are kept in continuall mo­tion to keepe them from corruption: so is it with Christs members, though by their owne motion they are carried to the ear [...]h, yet by obedience to Christ their first mouer they seeke the things that are aboue to keepe themselues from corrupting.

3 Lastly, we may know that we as members doe worke for Christ, How wee may kno [...] that wee worke for Christ our head. if we seeke to aduance the honour of Christ in all things, but especially in our selues. If we looke into our owne soules, wee shall finde that there is a cursed carnall wisdome which will worke a glorying in our worldly happinesse, [Page 126] and an aduancing of our owne righteousnesse and moralitie, together with a drawing vs to pride our selues in the many graces which God hath giuen vs. But if wee can wisely separate the worke of Christ from our owne working: and when we feelingly consider our selues, cry out with that holy Martyr, Gehennah sum Domine. I am hell, Lord, I am hell; and with the blessed Apostle, I am the least of Saints, I am the chiefe of sinners; and notwithstanding all the graces that are in vs, to say in humble wise with the same Apostle, I thanke God through Iesus Christ our Lord: Rom. 7.25. and againe, thanks be to God for his vnspeakable gift: then with a holy confi­dence in the merits of our Sauiour, wee may write our selues members of Christ.

2 Thus I hope that (through Gods goodnesse) I haue in some measure satisfied the first demand, and made it ap­peare vnto vs how wee may discerne our selues to be the members of Christ.

What are those gifts of mem­bers which we doe receiue in our ingrafting into Christ.The second question may be this: What are those gifts which we doe receiue in our ingrafting into Christ, by which it may be manifested vnto vs that we are new creatures and in Christ? I answer, that there are many gifts which God bestowes vpon vs at that time: but I shall onely speake of those that are most sensible in their working, as being most manifest discouerers of our new estates in Christ. These gifts are two. The first is the death of sinne: the second is the life of grace. Sinne must die and by degrees perish; Grace must liue and by degrees flourish in vs, if we be new creatures in Christ.

1 First, sinne must die in vs. This the Apostle expresseth by mortifying our earthly members, Mortifica­tion. by crucifying the old man with the lusts thereof, and by casting off concerning our con­uersation in times past, Col. 3.5. Gal. 5.24. Eph. 4.22. which is corrupt through the deceiue­able lusts.

For the effecting whereof I would haue you distinctly conceiue these two points.

First, what we must doe against sinne.

Secondly, what we must suffer for the death of sinne.

1 As for our doing against sinne, we must imitate the cru­cifying of Iesus Christ, What we must doe against sinne. which is an exact patterne of Gods iustice against sinne. First, wee must attache sinne, by not suffering it freely to doe that mischiefe which it hath done. It hath conuersed formerly in our soules without controll, but now we must begin to thinke that it is possible for sin to be our enemie. We must suspect it of felonie and trea­son against God; therefore we must lay hands vpon it, and resolue that it shall not haue that liberty to play its prancks as it hath had. This counsell Paul giues to the Romanes when he saith, Let not sinne reigne; that is, Rom. 6.12, 13. call the authori­tie of it into question, giue not your members as weapons vnto it, call in your forces from it, and put it in hold that it may be forth-comming to answer that which shall be laid vnto its charge.

Secondly, We must arraigne sinne, by bringing of it vn­to a iudiciall triall before the barre of our consciences, as before Gods deputie. We must examine it vpon the disho­nour which it hath done to the God of mercy, the wounds it hath made in our soules, and the hurt it hath done to all which wee are and haue: want of this it was that God complained of by Ieremy, when hee hearkened and heard, and no man spake aright, saying, What haue I done? That is, Ier. 8.6. no man betweene God and his owne soule called his sinne to an account.

Thirdly, wee must indite sinne, by making the accusa­tion of it as large as the flying booke of Zacharies curses. As if we should say; O my God, Zach. 5.2. this rebell sinne dishonoureth thee, defaceth thy image, makes me like the deuill, hides thy [Page 128] fatherly countenance from me, grieues thy spirit, and wounds my conscience, Luk. 15.17, 18, 19 and the like. Thus the prodigall laid to the charge of sinne, that he died for hunger, that he had sinned against heauen, that he departed from his father, and that he was not worthy to be his sonne.

1 Cor. 11.31.Fourthly, we must condemne sinne by iudging of it out of measure sinfull, and our selues for it worthy of eternall wrath. Ezek. 36.31. Marke the words of the Prophet, Yee shall remem­ber your wickednesse and your deeds which were not good, and shall (iudge) your selues worthy to haue beene destroyed for your iniquities and abhominations. Thus the Prodigall iud­ged himselfe not worthy to be called his fathers sonne. Luk. 15.19. Most of vs iudge our selues better than we are, because we com­pare our selues with our selues, and with them that are worse: some iudge themselues worse than they are, as some few poore afflicted soules, who being ouer-borne with the violence of temptation, cannot see themselues in Christ but in the Law: but we must passe righteous iudge­ment, and that without repeale.

Fiftly, we must execute sinne: and to this end we must doe three things. First, wee must make a crosse for it, by crossing and thwarting all the slights and fetches of sinne whereby it would gaine vpon vs. And this must be by caring and speedy paines-taking in our soules both after the pardon of sinne, 2 Co [...]. 7.11. and after power against it: by apologie, or clearing of our selues, and vomiting the poyson of sin vp by hearty confession so soone as it is committed: by indignation, in renouncing all friendship with sinne, and be­ing angry with our selues that we should be such varlets as to commit it: by fearing lest we should fall into it againe: by desiring spirituall communion and fellowship with God in Christ in the vse of such meanes as God hath ap­pointed for our strengthning: by Zeale, burning vp and [Page 129] consuming all fleshly loue and desire after sinne, and all sluggishnesse to the practise of contrary graces: by re­uenge, depriuing it of that which doth maintaine it, that is, not onely the lusts of pleasure and profit, but the garment spotted by the flesh, together with all occasions which may either draw on sinne, or incourage it to be the more bold, or take new hold vpon vs, as excesse in our Christian liber­tie, either in the vse of our meats, drinks, or cloathing. Of these parts is the crosse of sinne excellently framed to bring it vnto death.

Secondly, wee must number sinne amongst theeues be­fore wee will execute it. Wee vse not to execute any but those which are malefactors: to this end therefore wee must account sinne so, and reckon it to be as odious as may bee. For thus wee shall both keepe our selues from danger, when the very thought of the greatnesse of it doth affright vs: as also we shall manifest our hatred of sinne, when all the rhetoricke and eloquence we haue is little enough to set out the deformitie of it.

Thirdly, for the executing of sinne wee must die with Christ: for by faith we must set our selues in his roome, and feele so neere an vnion betwixt him and vs, that his death may really be ours, and wee virtually die in him. Then shall we haue our iust plea against all allurements to sinne; How shall we that are dead to sinne liue yet therein? Rom. 6.2. We cannot and be in Christ too: for he that hath suffered in the flesh (saith Peter) hath ceased from sin, 1 Pet. 4.1, 2. that he hence-forward should liue, (as much time as remaineth in the flesh) not after the lusts of men, but after the will of God.

Thus (deare Christians) haue I taught you what wee must doe against sinne that sinne may die: which because it cannot be without our passion and suffering; therefore in the second place consider what wee must suffer for the [Page 130] death of sinne. My hope and desire is, that as your soules haue gone along with me hitherto, so they shall still hold out vnwearied in such sauing points of diuinitie.

We must suffer for the death of sinne, some things that goe before it; some things that come with it; and some things that doe follow after it. First, yee know that, ordi­narily, sicknesse goeth before death: so we must be sicke of sinne. As a man that is stomack-sicke can haue no ease till the humors be abated one way or other: so must it be be­tweene vs and sinne till sinne be abated. Looke vpon Da­uid, [...] and you shall see that his bones were troubled, his soule was vexed, his heart fainted, his eies were dimmed, his bed was washed, his couch was watered, and all be­cause he knew his iniquities and his sinne was euer before him. P [...]l [...]1. [...]. When Dauid was thus sicke of sinne, there was hope that the graue should be digged for it ere long: meane while the spirit within him compelled him to goe to the Physiti­an of his soule, and say, O Lord heale mee, for my bones are vexed: And againe, O Lord deliuer my soule, that the bones which thou hast broken may reio [...]ce.

Secondly, yee know that two things come with death; namely, decay of senses, and pangs of death: so these two things also we must suffer for the death of sin. Our sense of sinne must decay: our eies must feebly behold the obiects by which [...]inne is nourished. See [...]y S [...]r­ [...]on vpon Gal. [...]. [...]. We must turne them away from beholding vanitie with pleasure, our eares must not endure to heare of it, as I haue said before. Our senses a­bused are the Deuils cinque-ports, both to let out that wic­kednesse which is bred in our hearts, M [...]m [...] & [...] and to let in that which by the aduersarie is sowed in the field of Gods crea­tures: when therefore we doe challenge them from the De­uill, I [...]b 31.1. and sense them for Gods vses, as Iob, when he made a couenant with his eyes; and Dauid, when hee would hearken [Page 131] what the Lord will say, and the like: then doe [...]hey decay and perish from sinne, and from vncleannesse. Againe, we must finde, to the griefe and v [...]x [...]tion of our naturall estate, that our sinnes doe struggle and striue as for life and are vnwilling to die. The Deuill, finding his kingdome in sinne to be diminished, must then or neuer bestirre him­selfe, as a she Lion robbe [...] of her whelpes. We know by com­mon experience that the birth of a childe naturall cannot be without paine: so neither can the birth of the new man, that hid man of the Heart. Was it not a paine to the Israe­lites to be called out of Aegypt, and in the wildernesse to be fitted for fellowship with God by thunderings, light­nings, earthquakes, and the like? It is no lesse to all Gods Sonnes, whom he calleth out of the Aegypt of sin, where­of Pharaohs Aegypt was but a type and shadow. There­fore was Dauid cast into the deepe, Psal. 130.1. out of which hee called vnto God: and when Ionas was of a prodigall to become a conuert, he cried vnto God out of the belly of hell. Ionas 2.2.

Thirdly, yee know that two things also follow after death, to wit, coldnesse and putr [...]faction: euen so these two things also we must suffer for the death of sinne: for first, sinne must be cold in vs: Before it was, as it were, our life bloud (in our account) without which we could not liue. If euer we shewed any actiuitie, it was in sinning: we rushed into wickednesse, as a horse into the battaile, we drunke iniquitie, like as the wilde Asse doth water. But now our heat is much abated. As it was with Iob, when God had brought him to see himselfe, hee was cold in his pleadings against God, and said, Once haue I spoken, but I will answer no more, Iob 39.38. yea twice, but I will proceed no further: so it is with all Gods people; so that if euer they fall into sinne againe, they are very bu [...]glers at it, they cannot hide it, and colour it as they did before, they cannot giue it the full strength and force [Page 132] of will and affections: yea as there is great difference be­twixt the naturall worke of a childe and of a man; so is there no lesse difference betwixt sinne in the childe of God, (in whom it waxeth more cold euery day than other) and in the wicked, who is a man in sinning, and in whom it is vigorous, and (like the Leuiathan in the sea) in its owne proper element.

Secondly, sinne must, as it were, stinke in our nostrils. It must be like Lazarus in the graue, Iohn 11. of whom it was said, he stinketh alreadie. As therefore Dauids enemies said to him, Fie vpon thee, fie vpon thee: so must we with loathing say to sinne. The Prophet speaking of those that should be true conuerts from Idolatrie, Esay 30.22. saith, Yee shall pollute the coue­rings of the Images of siluer, and the rich ornament of thine Images of gold, and cast them away, as a menstruous clout, and thou shalt say vnto it, Get thee hence. Thus mu [...]t all true Con­uerts deale with all sin. If the righteous man can smell sin and iniquity euen in his holy offerings, Exod. [...]8.38. [...]a [...] [...]4. [...]. in which respect our righteousnes is as a menstruous and polluted cloth: how much more must a penitent man smell hell in his sinne, to make him to abhorre it for euermore! Me thinkes now (my be­loued) I haue laid a glasse before you, wherein you may view your soules: God make it to cause a comfortable [...]e­flexion vpon you, that yee may see your owne pictures. My hope is, that the more yee view it, the more yee shall see that it is none other, but what yee feelingly and from experience finde to be wrought in you alreadie towards the eternall death of your cursed enemie.

2 Viuification.Yet yee must goe one step further (as I haue told you:) for as sinne must die and perish, so grace must liue and flo­rish. The second gift therefore which we doe receiue, in our grafting into Christ, 2 Cor. 4.10. [...]phe [...]. 4.18. 1 Pet. 4.2. is a new life. This is called the life of Iesus, and the life of God, and liuing after the will of God, [Page 133] and Christs liuing in vs, & liuing vnto God, [...]al. 2.20. Rom. [...]. [...]7. and obeying from the heart vnto the forme of doctrine to which we are deliuered, and the like. Looke as when there shall be a new heauens and a new earth, wherein righteousnesse shall dwell (as Pe­ter speaketh,) there shall be a new life, [...] Pet 3.13. and a new m [...]nner of liuing (for wee shall not need the ordinarie supplies in this world for our necessities or infirmities, when the Lambe shall be all in all vnto vs:) so when wee are new creatures in Christ Iesus, wee doe receiue a new life, and a new manner of liuing. The old course of sinning cannot agree with this estate. Rom. 8.1. He that is in Christ must not walke after the flesh, but after the spirit. Hence is it that Christ saith, He that abideth in mee, and I in him, Iohn 15.5. the same bringeth forth much fruit: And Iohn doth strongly second it, saying, If we say that we haue fellowship with him, 1 Iohn 1.6. and walke in dark­nesse, we lie. As therefore when we looke vpon the Impes which we haue grafted, and see them bring forth bud, leafe and fruit, we reioyce in the worke of our hands, and say they take well: so when we looke vpon our selues, who are grafted into Christ, Philip. 1.11. and see that wee bring forth the fruits of r [...]ghteousnesse, which are by Iesus, wee may re­ioyce in the worke of Gods hands (who hath wrought all our workes for vs) and say that we take well. Esay 26.12. The Spirit of Christ, which, in our grafting into him, he conueigheth vn­to vs, is a Spirit of life: it is an actiue and operatiue Spirit, Rom. 8.2. in which respect the second Adam is called a quickening Spirit. What must we doe now? I will tell you: 1 Cor. 15.45. Seeing those that are new creatures in Christ, must liue a new life, therefore euery one of vs must trie whether we haue this new life in vs, yea or no. I know that the newest life wee can procure, cannot deserue Gods presence and fauour, yet by Gods gratious acceptation, it giues a fit qualification for the entertainment of such a guest as God is. For if [Page 134] to bring vs vnto Kings, we must not be base and sordid in our persons and conuersations, yea we must be acquainted with fit complements for such a presence (for Mordecai might not enter into the Kings gate when hee was clothed with sackcloth: Host. 4.2.) much more must we be furnished with fit complements and qualities for the presence of God in Christ, and to haue communion and fellowship with him.

How wee may discouer this new li [...]e.Lift we vp our hearts then, and let vs consider whether we haue this life in vs yea or no.

It may be you will say, How shall we know whether we haue this new life of the new creature? I answer, that this may be discouered vnto vs two waies.

• 1. By our aptnesse in procuring the helps of life.
• 2. By our imployment of our strength in the acts of life.

1 First, Where there is the life of grace, there is an aptnesse to preserue it selfe by procuring the helpes of life. Now, these helpes doe either respect our selues, Helpes of a new life. or our enemies.

1 That which respects our selues is fit maintenance for grace. Fit mainte­nance. Grace thriues not where it cannot bee maintained, and wheresoeuer it is it will seeke for more. As I said be­fore, that in the very entrance of our new birth, We will as new borne babes desire the sincere milke of the Word: so at that time, when our ingrafting into Christ is more manife­sted vnto our consciences, wee still ayme at meanes to maintaine and preserue it. Oh how doe we pray to God, That God would stablish vs by his free Spirit, Psal. 51. and not take his holy Spirit from vs? How doe we pant vnto God, That hee would grant vs according to the riches of his glory: [...]hes. 3.16, 17. that wee may be strengthened by the Spirit in the inner man, that Christ may dwell in our hearts by faith, and that wee may bee rooted and grounded in loue? How doe we hunger and thirst after [Page 135] the good Word of God which is able to saue our soules? As wee doe wry our mouthes with the new borne babe, after the dugge of Gods Word: so with the growne man we haue a good stomacke and appetite vnto it. The huskes of mans wisdome and humane traditions are hunted after, of those of whom the Apostle saith, Beware of dogges: Phil. 3.2. but the man of God hungreth to heare God speake. And be­cause he knowes that he is borne againe for the kingdome of God, therfore, though when he meets with the things of this world, he doth thankfully embrace them, & vse them as if he vsed them not; yet he seekes after the things aboue: Col. 3.1. aboue the world, the Church; aboue nature, grace; aboue the fauour of Princes, the grace of God; aboue sinne, a Sauiour; aboue earth, heauen. If therefore it be thus with our soules, that, as all creatures do seek their meats su­table to their natures: the Lion, flesh; the Horse, grasse; the Fowles, Wormes; the Catts, Mise; and the Bees, hony; so we doe hunt after these things, then haue we entred in­to this life.

Secondly, Those helpes that doe respect our enemies, are our naturall vigilancy and watchfulnesse, against that which doth thwart and oppose life. And from this head I shall commend vnto you two signes of life.

The first is Sensiblenesse of the least degree of death or opposition of life. He that is in an irrecouerable estate, 2 Sensiblenesse of death. findes not the least degrees of death creeping vpon him, and when hee is readie to die, saith, He is well; whereas he that is well is sensible of the least distemper: but if a man be dead, he doth not feele death it selfe, he heares no ala­rum to battaile, sees not the approach of any enemy, nor smels the stinke of any wound: So if we be in a spiritually-dead estate, we feele not killing sinne to approach; Prou. as Solo­mon saith of the foole, Hee casteth fire-brands, arrowes, and [Page 136] mortall things, and saith, I am not in iest: So we make sport vnto our selues in the committing of sinne, and say, Doe we not liue? Yea, if we be dead, let God send one letter of defiance vnto vs after another, for our sinnes, we heare and heare not, we know and vnderstand not: and though from [...]he crowne of the head to the sole o [...] the foot there be no part whole, [...] nothing but botches and blaines full of cor­ruption, yet wee smell not the stinke of the corruption of our wounds, we runne not to the b [...]lme of Gilead, wee de­sire not the good Samaritane to helpe vs: but if wee are aliue, oh how doe we scud from death, as the fearfull Hare from the greedie Hound? How doth the least approach of this death by the least sinne, make vs cry out with Paul, Wretched man that I am, Rom. 7. who shall deliuer mee from the bodie of this death? Poore Christians, who are deiected and cast downe at the fearefull fight of their owne guiltinesse, the more sensible they are of the death of sinne, the more they cry out of themselues as of dead men: whereas if they would passe righteous iudgement, they should con­clude that the spirit of life is in them.

3 Fi [...]hing a­gainst death.The next signe of life is fighting against that which would take it away. The liuing worme being trod vpon will turne vp the taile, Heare O worme Iacob: so wilt thou, if thou haue any life in thee. When the worme feeleth the earth to be shaken, presently it commeth running out of the earth, fearing the approach of the mole: so if thou liue, when thou feelest the shaking of the cabbin of thy ease and securitie (thy bodie I meane) by paine [...], ache [...], and diseases, then thou dost presently startle, come to the doore to see what newes, meet thine enemy death, disarme him, and pull out his sting, that at the last [...]he conquest may bee thine. Againe, is there life in vs? then the Spirit of life doth fight against the flesh, [...]om [...]. [...] lest, wee [Page 137] liuing after it, do die. Oh how doe liuing men striue against the whole bodie of sinne and death? How doth the spirit lust aga [...]nst the flesh? Yea, Gal. 5.17. how doth the liuing spirit get the vpper hand, and sight more manfully euery day than other, especially against that sinne which doth most crosse it? I haue kept me from my wickednesse, saith Dauid; that is, P [...]l. 18.23. that sinne whereunto hee was most inclined: euen so must we if we haue this new life. This is the way to finde all li­uing gr [...]es to increase, & all sin to be in a decaying estate. For we know that there is no equall match betweene the old man & the new: as God smites the enemies of his peo­ple on the checke bone, that is, Ps [...]l. 3.7. hee deales not with them as with men, but as with boyes, in stead of opposing them with swords and stau [...], hee sends them away with a boxe on the eare: so will the liuing spirit deale with the dying flesh, it will master it at the last, as a growne man would a childe, and ouercome it with lesse difficultie, though not without all danger to it selfe.

Secondly, Where there is the life of grace, there will be an imployment of our strength in the acts of life. The actions of liuing men are proper to men that are aliue: so are they to these new men. From this head therefore I shall giue you further two sorts of signes; either such as doe concerne a mans owne indiuiduall person, or those which are shewed for succession in propagating their kinde.

They which doe concerne a mans person are two. 4 The breath of the new man.

First, if we can freely draw the breath of the new man. It is a signe of life to men of the world, if wee can freely draw that breath which God doth offer for the prolon­ging of naturall life: so likewise is this a signe of this new life, if wee can freely draw the breath of Gods mouth which God doth breathe vnto the hid man of the heart. And [Page 138] what breath is this, but the Spirit of the Lord in the Scrip­tures? Marke therefore, if wee can draw in the Word of God, to the cooling, comforting, and refreshing of our weary hearts, which pant vnder the burden of sinne, and if we can put it out againe, both to coole the violence and fierie courses of sinfull men, and to heat and warme the lukewarme and frozen hearted sonnes of men, this will assure vs that we liue the life of God.

5 Seruice of God.The second signe, which doth concerne our persons, is this; If wee doe put ouer our whole bodies and soules to the seruice of God. For as then wee doe liue a naturall life, when we doe imploy all our strength to the seruice of na­ture: and as then wee doe liue a loyall life to our Soue­raigne, when wee are wholly taken vp for his honour and maintenance in good: so then wee liue the life of God, which is called a new life, when both in bodie and soule we are taken vp for the seruice of God. Dead and cursed Idols serue not them who gaue them all their imaginarie liuelihood, they haue eyes and see not, eares & heare not: but it must be otherwise with vs if we liue. Our mindes must be inlightned with the eye-salue of Gods word in some com­fortable measure to know our selues and God in Christ; our memories must be confirmed to lay vp the promises of God in our hearts; our consciences must be cleared, at the least, to begin to testifie truly of our estates in Christ; our wills must be inclined to put ouer all that wee are and haue to the honour of our Sauiour; our affections must be wooed to runne vnto Christ, and to rowle themselues vp­on him for the succour of the whole man; our desires must be insatiably carried after him aboue all things; our bo­dies must haue all the parts and powers of them directed to doe the will of God cheerefully, and to be weapons of righteousnesse vnto holinesse; Rom 6. and because there are failings [Page 139] in euery one of these, therefore we must attend them with godly sorrow, and supply their defects by faith in Christ, in whom all their wants are couered. Thus must our whole liuing man attend vpon the seruice of the liuing God. It is true that we owe dutie to others as well as to God; as to countrey, kindred, friends, yea to our selues: yet all this must be done as seruing the Lord; Rom. 12.11. and then may wee be said to serue the Lord, when all our seruice either to him or other is imployed according to Gods will. Oh that we may euer see our selues new creatures by this new seruice! How easie will it then be for vs to see vs in Christ prepared vnto good works to the glory of God & our eternall comfort?

Lastly, 6 Begetting to God. that signe of life which is shewed in propagating our kinde is this, If we striue to beget others to God. Wee see that it is naturall to euery liuing creature to gender, and by the blessing of multiplication, to bring forth liuing creatures like vnto themselues: so is it naturall to this new creature in vs to shed abroad that grace whereof wee haue beene partakers to beget others to God. Christ weddeth Peter to this worke, when he saith, Luk. 22.32. When thou art conuerted strengthen thy brethren: so likewise Paul, Timothie, saying, What things thou hast heard of me by many witnesses, 2 Tim. 2.2. the same deliuer to faithfull men which shall be able to teach others also. So that here is a spirituall line wherein new creatures must be begotten vnto God. Paul begetteth Timothie, Ti­mothie faithfull men, (as they proue, or as they are) to wit, to the increase of grace, and faithfull men, others. If there­fore we can say that we are not satisfied with our owne goodnesse, Iam. 5.20. Dan. 12.3. but haue a spirituall pronenesse to conuert a sin­ner from going astray, and to turne many to righteousnesse, that we may see more men like God, and walking holily before him after the manner of the liuing; then build vp­on it, that we are liuing men.

Thus haue we (through Gods assistance) ended the first Vse. The Doctrine of the Text was this, that He that is in Christ is a new creature. The Vse was this, to learne vs that we must labour to be new creatures, if we would perswade our hearts that we are in Christ. To this end I haue directed you how we may proue our selues to be new creatures, both by our cutting off from the old stocke, and by our grafting into the new. As for our cutting off from the old, I haue shewed you both how it is wrought, and how it is disco­uered. As for our grafting into the new, I haue shewed you that in it we are made members, with the signes of it, and that in it also we doe receiue the gifts of members; that is, our dying vnto sinne, for which we must both doe and suffer: as also our liuing vnto grace, which I haue also striued in some measure to manifest vnto you. What shall I now say vnto you? I will heartily in [...]at you that you will be all of one minde in prouing your sel [...]es by these notes whether yee are in Christ yea or no. D [...]ferre not a worke of such moment. Yee may all die before yee are aware, this night may your soules be taken from you, and then woe, woe, and a thousand woes vnto you i [...] ye are not in Christ. Or it may be yee may liue longer, but what com­fort is there in that estate, wherein we haue not the least se­curitie that we are in the fauour of God? Heare therefore the words of the Prophet something altered; Fanne your selues, Zeph 2.1.2 fanne you, ô people, whom I would faine haue to be the beloued of God, before the decree come forth, and yee be as chaffe that poss [...]th in a day, and before the fierce wrath of the Lord come vpon you, and before the day of Gods anger come vpon you: for why, why will ye die, ô ye house of Israel? I say no more, but leaue you thus in the consideration, and to the practise of this first Vse.

Vse 2 The second Vse which we make of this point is this. [Page 141] Seeing he that is in Christ is a new creature, therefore wee learne that if we sinne against Iesus Christ, and walke in the old trace of corruption, we are not in Christ. Such as are in Christ must be new creatures: and Christ cannot but spew out him, and disclaime him vtterly, who pretending to be a member doth yet sinne against him.

If now, that yee may auoid this danger, you shall aske me, how we may be said to sinne against Christ?

I answer; How wee may be said to sinne against Christ. that infinite are those sinnes which wee com­mit against him; yet, as more direct, I name onely sinnes of two sorts: either such as are committed against the members, or such as are committed against the head. Sometimes we may sinne against Christ in sinning against his members: and that two waies. First in others, when we doe persecute the mysticall bodie of Iesus Christ, that is, the saints and people of God: when we are either Ish­maelites in persecuting them with the tongue, or Saulites in persecuting them with the hand. For what is this but to persecute Christ, seeing Christ said to Saul, Act. 9. Why persecutest thou me? Secondly, in our selues, when we professe our selues to be flesh of his flesh, and bone of his bone, yet liue like deuils incarnate: when we take the members of Christ and make them the members of a harlot, drunkard, lyar, 1 Cor. 6.15. or swearer, and the like. What greater indignitie can there be to Christ his bodie than to take his members, and giue them vnto the Deuill? Sometimes againe we more neere­ly sinne against Christ our head: and that both in his owne pe [...]son, and in his ordinances. We sinne against Christ in his owne person, either when we expect the forgiuenesse of sinnes and iustification from God for the workes of righteousnesse whi [...]h we haue done through the assistance of Go [...]s grace; (for by how much we fl [...] to any thing o t of Christ, by so much wee derogate from the worth o [...] [Page 142] Christ:) or when wee doe no [...] learne to know him in his natures and offices, and worke, as God hath set him forth to be a reconciliation through faith in his bloud, Rom 3.25. Hebr. 2.3. to d [...]clare his righteousnesse, &c. (for what is this but to neglect so great saluation?) or else when we returne to the lusts of our for­mer ignorance (as Peter speaketh: 1 Pet. 1.14, 18, 19.) for as this is to sinne that the merits of Christ may abound, so in a manner wee doe account the bloud of Christ an impure thing, and therefore doe rather cleaue to sinne than to it, which is alone able to purge our consciences from dead workes to serue the liuing God.

Secondly, wee may sinne against Christ himselfe in his ordinances, both in the Word, and Sacrament. We sinne against Christ in his word either when we despise the mi­nisterie thereof as a poore powerlesse, and beggarly means to bring vs to saluation; whereof Christ speaketh, He that despiseth you despiseth me: or when we apply not the pro­mises to our owne soules in particular. For what is this but to say that Christ came in vaine? In vaine should [...]he clouds drop fatnesse, if the showres that be sent by God should not be applied vnto the earth: so in vaine should our Christ be giuen, if he should not be applied to euery soule, by it selfe, to whom he is giuen. I know that Christ ha [...]h not spoken vnto me by name: but if when a man doth bequeath legacies to all the sonnes of my father, I will come in for a share though I am not named; how then can I doe lesse than sinne against the will and new testa­ment of Iesus, if I that am a sonne of my Father in heauen (to whose sonnes all things are giuen) doe not come in for a childes part for my selfe in particular?

Lastly, wee sinne against Christ in the Sacrament, when we doe receiue it with a prophane and vnworthy heart. Yee know the words of the Apostle, 1 Cor. 21.27. Whosoeuer shall eat this [Page 143] bread and drinke the cup of the Lord vnworthily, shall be guilty of the bodie and bloud of the Lord. If therefore we receiue bare signes of bread and wine, and doe not discerne the Lords bodie, yea and receiue it according to the spi [...]i­tuall manner, of perceiuing and receiuing, wherein God doth offer him and communicate him vnto vs: or if wee doe denie the truth of these signes by transubstantiation, whereby it is childishly faigned, that the substance of bread and wine doth passe away, and the very bodie and bloud of Iesus Christ doe come in the roome, whereto (besides the word of God) euen our very senses doe giue the lie: or, if we come to eat this Lambe, but without the herbes of godly sorrow: or lastly, if we, by sealing Christ vnto vs when he belongeth not to vs, doe betray him into the hands of an impenitent and vnbeleeuing heart; then doe we sinne against our blessed Sauiour in the Sacrament.

Loe thus (my brethren, beloued, Philip. 4.1. and longed for) haue I shewed you in part how we may be said to sinne against Christ, that so we may auoid the danger. God stirre vs vp and sanct [...]fie our hearts and minds wisely to consider these things. How miserable are we if we are not in Christ? yet to be in Christ is impossible if we sinne against him. Alas Lord, what then can we doe to helpe our selues? Plow vp we humbly beseech thee (ô thou Creator of cleane hearts) the fallow ground of our hearts: cut vs off from the old Adam by that circumcision which is made without hands: glew vs vnto thy selfe in thine only Sonne Iesus Christ by a true and a liuing faith: out of his fulnesse let vs all receiue grace for grace: open from him a fountaine for vs the house of Dauid for sinne and for vncleannesse, that wee hauing abilitie and power of not sinning willingly, either against thee our God, or against him our Sauiour, either in his members, or in his owne person; either in his ordinances, [Page 144] or in himselfe, we may doe accordingly: that so we assu­ring our hearts that we are in Christ, and new creatures, we may liue like Christians, and by power from on high pre­pare our selues for that new estate in heauen, which thou at the last wilt bring vs vnto, to thy eternall glory and our eternall comfort. Euen so, Amen.

A PREVENTER OF SECVRITIE.

THIS speech of the Apostle is short in words, and long in sense. Brevis in verbis, longa in senten­tijs. He hath spo­ken much in a little: and the further o­pening and applying of it, shall, by the blessing of God, bring it close both vn­to our heads and hearts. As therefore God saith vnto his people, Heare O my people, Psal. 50. and I will speake; so say I; Open your hearts and eares wide, and, through Gods assistance, I shall not feed you with the winde, but offer you the connexion, scope, and meaning of the words, that at the length yee may taste of the good word of God in the application of it, for the benefit of your soules.

For the Connexion, Connexion. conceiue it thus. The Apostle Pe­ter, from the beginning of this Chapter, goeth forward to exhort vnto holinesse; and to this purpose he vseth di­uers arguments.

1 The first is drawne from that communion and fellow­ship which we haue with Iesus Christ, our Head, in his suf­ferings. Christ hath suffered for vs (and in our roome) in the flesh, that is, in his humane nature. As therefore he that hath suffered in the flesh, hath ceased from sinne: So it be­hooueth vs, hauing suffered, that, from hence forth wee should liue, not after the lusts of men, but after the will of God. That faith which vniteth vs to Iesus Christ, is a li­uing faith, which liueth both to kill sinne, and to quic­ken vs to grace. ‘As wee reade of a certaine tree which bringeth forth such leaues as doe goe, when they fall to the ground, as if they were aliue:’ so the godly man, as from the tree of Faith, he doth bring forth leaues of profession, so when they fall off for the vse of themselues and others, they doe not proue dead and vnprofitable, but going and liuing for the ruine of sinne, and the vpholding of the kingdome of Christ.

2 The second Argument is drawne from that wrong which we haue done vnto God already, by our vnholinesse in times past. It is sufficient for vs that we haue spent the time past of the life after the lusts of the Gentiles: as if he should say, we haue done wrong enough vnto God alreadie in li­uing wickedly: let vs not for shame goe on still, but let vs now liue vnto God.

Esay 59.15. Or as others reade it: Hee that departeth from euill, is counted trad. D ^r. Cur. Ser. pag. 41. f.But yee will say, meane while we are made a by-word to the wicked: as the Prophet saith, Hee that refraineth himselfe from euill, maketh himselfe a prey. Like enough (saith the Apostle:) they carrie themselues like strangers, because ye runne not with them into the same excesse, and [Page 153] they speake euill of you: but yet know that they shall giue an account to him that is readie to iudge quicke and dead. As if he should say, ‘Looke as it is with a Bat or Flinder-mouse, it is in kinde like a bird, and it flieth like a bird, but it doth not bring forth young like a bird, nor feed them like a bird, nor feed it selfe like a bird:’ So yee that are the children of God, though in respect of kinde yee be men, though in ciuill and naturall conuersation yee walke like men, yet yee are neither bred nor fed like men, but by im­mortall seed, and with immortall food, and so are odde persons form the common rout of the world, as Pellicans in the wildernesse, and Owles in the desert. In which respect yee may not wonder if worldly men doe carie themselues like strangers vnto you. Yet let this comfort you, that for these things they shall come to iudgement.

Now, the Apostle being come thus farre, doth seeme to remoue two obiections to the end of my Text. The first is of carnall men, who to flatter themselues in their owne vngodly courses, might say; If we be let alone till the day of iudgement, we shall doe well enough: for wee hope it will be no worse with vs, than with those who are dead, who walked without controule in the same courses. Doe not say so (saith Peter:) for though they are dead, yet while they were aliue the Gospell was preached vnto them to this end, that sinne might be killed and grace might be quickened. For this is implied in that which Peter seemes to signifie by the condemning of those that are dead according to men in the flesh, to wit, Mortifi [...]atio ve­teris hominis in ipsis, vt abolere­tur corpus pecca­ti, & v [...]v [...]rent se [...]undum Deum sp [...]ritu. Hēming. ex Turnim. the mortification of the old man in them, that the bodie of sin being abolished, they might liue according to godlinesse.

The second Obiection seemes to be of fearefull, yet se­cure, Christians, who might bee cast downe with this thought, that they should endure these inconueniences [Page 154] too long. To whom the Apostle answereth, No: because the end of all things is at hand; be yee therefore sober, and watch vnto prayer.

Scope.Thus wee haue seene the context; whence the scope doth easily appeare to be this; to wit, partly to giue comfort vnto crossed Christians, because the time was not long: and partly to keepe their spirits from deadnesse and dulnesse (through the discouragements of wicked men) that they may be found worthy through Iesus Christ in that day when the Iudge shall iudge both.

Now, because euen wee also haue experience of the gaine-sayings of vnreasonable men, and of our owne cursed dulnesse and backwardnesse through them: therefore it is not vnfit for vs in these times of sinne thorowly also to consider these words.

As for their meaning, Meaning. there is no such difficultie in them as should cause our stay, which wee shall not more fitly meet with in our further pursuit of them. Onely for the present consider we two points in the words:

1. A Doctrine, in these words, The end of all things is at hand.

2. A Vse, or inference vpon it, wherein the Apostle doth presse to a double dutie.

1. First, Sobrietie, in these words, Be yee therefore sober.

2. Secondly, Prayer: which is expressed both by the matter, in this word (prayer:) and also by the meanes furthering it, in these words (watch vnto it.)

Or, if yee will, the Apostle doth rather presse to a three­fold dutie.

1. The first concerneth vs as we stand in relation to the world, and that is Sobriety.

2. The second concerneth vs as we haue respect to [Page 155] our owne wicked hearts and the other enemies of our good, and that is, watchfulnesse.

3. The third concerneth vs as we haue reference to God, and that is Prayer. As if he should say; Let your watchfulnesse which may giue you experience of your weake estates, and make knowne the vigilancie of your enemies, and your owne necessities, driue you to God in Iesus Christ by Prayer.

Touching the Doctrine, 1 The Doctr. I will obserue no other than that of the Apostle in the very words themselues, to wit, ‘That the end of all things is at hand.’

And if the Apostle might say so, much more may we, vpon whom the ends of the world are more come.

For the opening therefore of this point consider with me three things.

First, what is meant by the end.

Secondly, what is comprised vnder these words (All things.)

Thirdly, how the Apostle could say, that the end of all things is at hand.

As to the first point, 1 End. (not to stand vpon that Schoole-distinction of a consummating, and a consuming end) the end of a thing is taken diuers waies. First, for that which first moueth the agent, and for the which something is in­tended: as Gods owne glory is the end of all things, accor­ding to that of Salomon, God made all things for himselfe; Prov. and our comfort and instruction is the end of the Law, ac­cording to that of Paul, Rom. 15.4. That which is written before is writ­ten for our learning, that we through patience and comfort of the Scriptures might haue hope; and the fulfilling and satis­fying of the Law is the end of Christs comming, according to that of Paul, Christ is the end of the Law. Secondly, Rom. 10.4. it is taken for the perfection of a thing: as when Paul saith, The [Page 156] end of the commandement is loue; 1 Tim. 1.5. that is, the perfection of the Law. 1 Cor. 10.11. So likewise when the Apostle saith, These things are written to admonish vs vpon whom the ends of the world are come; some interpret (end) by perfection: because in Christ and the Apostles times the world was in its perfe­ction. Thirdly, End is taken for the issue and vpshot of a thing whither at the length it comes: so the end of faith is the saluation of our soules; 1 Pet. 1.9. Rom. 6.22. & the end of holinesse is euerlasting life; that is, the issue of faith and holinesse is glory with the Saints in heauen. Lastly, it is taken for the determina­tion and finall conclusion of a thing, in respect of its pre­sent state and condition: so God saith to Noah, An end of all flesh is come before me; Gen. 6.13. as if he should say, I will cast the world into a new mold; and thus is it taken in this place. For the end of all things is as much as if he should say, It hath beene a long time disputed, whether God the Father, Sonne, and Holy Ghost be alone to be rested in as our faithfull Creator, Redeemer, and Sanctifier, yea or no, or whether we may cleaue vnto sinne. Now God is come vnto the conclusion, to destroy and take away all outward confidence whatsoeuer: and to resolue in the sight of men and Angels that we must only cleaue vnto God by casting the gaine-sayers into the pit of hell, and receiuing the maintainers into euerlasting habitations, where are pleasures at the right hand of God for euermore.

2. All things.But is the end of all things come? I doe not meane to fall into those nice questions touching the abolishing of the creatures, and what creatures shall be abolished, and what restored, as whether animate or inanimate, seuerally, or all ioyntly: onely let vs striue to maintaine peace betwixt Gods word and it selfe. For, whereas it is said, that the whole creation shall be deliuered from the bondage of corrup­tion into the glorious libertie of the sonnes of God, Rom. 8.21. wherein a new beginning and not an end of things doth seeme to [Page 157] be implied, it may seeme that the Apostle doth misse his marke when he saith, that the end of all things is at hand. But I answer that both are true: It is true that the creature shall be deliuered from vanitie, and it is also true that they shall perish, or that their end is at hand. They shall perish in respect of their naturall and ciuill fashion, 1 Cor. 7.31. [...]. Trans [...]us acci­d [...]n [...]alis. Eccles. 1.4. 2 Pet 3. as the Apo­stle saith, The fashion of this world passeth away: but they shall not perish in respect of their elements and elementa­rie materials. For as Salomon saith, The earth remaineth for euer: and though the heauens shall passe away with a noise, and the elements shall melt with heat, yet God shall but change them as a vesture, and they shall be changed. Psal. 102.26. So that as once God sent water to cleanse and purge the earth, and to restore it to a better state, when the rebellions of the earth were washed out of Gods sight: so God shall one day send his fire to burne vp the stubble of vanitie, and consume all that drosse which sinne hath made in the crea­tures, to what vse we shall know hereafter.

Here is the end of all things, to wit, a perishing from their present state and condition. Thy end, when thou shalt be left destitute of all outward supplies, and stand naked be­fore God, to giue an account of all things which are done in the flesh whether good or euill: The end, when all outward necessaries, delights, and profits shall vanish away.

But how could the Apostle say, 3 Is at hand. that the end of all things is at hand, when from this time there haue slid along aboue a thousand and six hundred yeeres? I an­swer, that yet this end might well be said to be at hand in diuers respects.

1 First, in respect of God, with whom a thousand yeeres is as one day, and one day as a thousand yeeres. 2 Pet. 3.8. There is no suc­cession with God (he being infinite,) yea he doth all things with one eternall and vndiuided act. In which respect Iohn [Page 158] speakes of his time as of the last houre, [...] 1 Ioh 2.18. and we may speake of ours as of the least and last degree of time in it.

2 Secondly, in respect of Christ who is exhibited: because after Christ his comming in the flesh, and outward dispen­sing of the worke of our redemption, the next act which doth remaine concerning him is his comming to iudge­ment. God hath decreed his comming, and promised it, and prophesied of it; God hath sent him, and hath com­mitted vnto him all authoritie and power, and now what remaineth but the last time, wherein he should publikely shew it by drawing his bodie into the same glory with the head: such honour haue all his Saints.

3 Thirdly, the end may be said to be at hand, in respect of the course of time which is runne into the last age of the world: which though it be not pointed at in particular, because we should alwaies be prouided for it, yet is it in ge­nerall, because we might not be without warning. Hence is it that as there were six daies in the Creation before the Sabbath: so there are reckoned vp six ages of the world before our sabbatisme commeth in the day of Christ, as they are manifestly distinguished in the Scriptures. The first age is from Adam to Noahs floud, which was of ten generations: 2 Pet 2.5. and this is called the old world. The second is from the Floud to Abraham: which is also of ten gene­rations; and here Matthew beginneth the genealogie of Christ. The third is from Abraham to Dauid of fourteene generations. The fourth is from Dauid to the captiuitie of Babylon, of fourteene generations. The fift is from the cap­tiuitie of Babylon to Christ, of fourteene generations, all which are reckoned by the Holy Ghost. Matth. 1.17. The sixt age of the world is the age of [...]hrist. In which respect it may well be called the last daies, and the last time, a [...]ter which remai­neth the rest for the people of God.

4 Lastly, the end may be said to be at hand in respect of the state and condition of the world since Christs time, which hath bowed and declined vnto her crutches, as wee may see in two things. First, in the malignitie of her diseases, which haue euer since brought her towards her graue of destruction. If you aske mee what these diseases are? I answer, sinnes: especially the mysterie of Antichrists ini­quitie, which begun to worke euen in Pauls time, 1 Thess. 2.7. 1 Thess. 2.4. and hath by little inthroned it selfe euen in the temple of God to the dishonour of God, and discomfort of his people. We ordinarily say that then the end of a man approacheth, when the vitall parts decay, and sicknesse getteth the vp­per hand: so when the Church decayeth, and sinne, Satan, and Antichrist preuaile, it may well be said, that the end draweth on. Secondly, as the worlds diseases doe argue that the end is at hand: so let it not be ouer-curious to say, that the conquest which fire getteth ouer the world may perswade vs also in some measure that it is euen so indeed. Fire incroacheth vpon the world in dwarfing the crea­tures. All things waxe lesse and lesse: things or persons ordinarily neither grow so great, nor continue so long, Consumente ubertate, semi­num exustione. as they haue in former times. First came the water aboun­ding with moisture, and the world flourished with giants and mighty creatures: but now the fire is entring its king­dome, and the world is pestered with little creatures; for the heat consumeth the moisture, and shall in processe of time burne the whole world.

Thus we haue considered the Apostles doctrine, and cast vp the summe to be thus much, that the time approa­cheth when God by fire will giue an end to the present state and condition of all outward things.

We will now looke no further for Vses of this point then to the words of the Apostle. Let me say vnto you [Page 160] therefore, suffer the words of exhortation, that we be so­ber, that we watch, and that we watch vnto prayer in these last and miserable daies wherein we liue.

Vse 1 First, seeing the end of all things is at hand, let vs be sober. For the pressing of this, Be sober. consider with me two points. First, wherein sobrietie standeth: and secondly, what motiues may stirre vs vp to the practise of it.

As to the first, if you aske me, wherein Sobriety standeth? I answer; Wherein so­brietie stan­deth. As drunkennesse doth not onely stand in an immoderate and vnmeasurable drinking of wine or beere; but also in a spirituall doating and surfetting vpon and with any of the outward things of this life, according to that of the Prophet, Oh thou that art drunken but not with wine: so sobrietie is not onely shewed in the moderating of the appetite in the vse of drinkes, but in a repressing of our account, and loue, and libertie to all outward things, as meats, drinks, and clothing, houses, and lands, profits, and pleasures of what kinde soeuer. When wee looke vpon them, and vse them as a sicke man, who is dieted, doth his victuals to cure the ineuitable miseries of this life, that is, moderately. When we so behold them, as our inward peace is not hindered by any of the worlds glories, and that sweet contentment which we should haue in God is not abated, nor our hearts so bewitched with any outward thing, as to be wrought not to make that account of God and godlinesse which we should. It is (as it were) a se­cond nature to the things of this world (which haue a cun­ning merchant about them, that is, the Deuill, to set them forth to our greatest disaduantage) to bewitch our soules, and to gaine ground of vs daily: but when we can possesse them as if we possessed them not, and vse them as if we vsed them not, and (being assisted with power from on high) preserue our inward peace and comfort in God and [Page 161] godlinesse in th [...] midst of the confluence of all outward thing [...], this is Sobriety.

Vse 2 Thus wee see wherein it standeth. Now in the second place, to stir vs vp to practise sobrietie, consider 4. things. Motiues to Sobriety.

1 First, by this meanes wee shall learne to liue without these outward supplies. If we should haue no meats, nor drinks, no houses, nor lands, no profits, nor pleasures, yet if we had beene formerly sober, we should be the better able to liue such a life during Gods pleasure. Behold, when the end of all things is come, all these outward supplies shall be taken from vs. Gods consuming fire shall con­sume our clothes that should couer our nakednesse, our meats that should satisfie our hunger, our drinks that should quench our thirst, our houses and lands, gold and gaine which filled vs with inward pride and outward con­tentment. What shall wee doe in such a case? How will the glutton fast who hath fatted the prison walls of his soule with varietie of delicates? How will the drunkard endure thirst, who hath made himselfe liue the life of a flie by his continuall sucking? How will the proud man en­dure nakednesse before the throne of God, who hath made a continuall sinne of the couer of his shame? How will the couetous man endure pouertie, who hath made his siluer his hope, and red clay his confidence? Surely it must needs be with great griefe and vexation of spirit. Oh therefore to preuent this miserie let vs be sober.

2 Secondly, by this meanes we shall shew our selues to be such as delight in God, and therefore such as shall be rich when all outward things are perished from off the face of the earth. Hee that surfets of the things of this world, either in minde, or in heart; either in affection or in action, doth either make the world his God, or his belly his God, or his backe his God, and so goeth a whoring [Page 162] after other Gods. But he that is sober reserues his heart for God, will not clog himself with the chains & fetters of this world (no tho of gold) that so he may haue his conuersatiō in heauen. And how can such a man feare that God hath not reserued a place for him in heauen? Therfore be sober.

3 Thirdly, By this meanes we shew our selues not to de­light in the world. In truth we haue no cause to set our hearts vpon it. For if wee respect worldly things them­selues, they are as well in the hands of those whom God hates, a [...] whom he loues: and what wise honest woman will set her heart vpon beauty, when God giues it to a strumpet as well as to her? If we doe respect our selues, we are either fooles, or children: as naturall men wee are fooles, and so the world is too apt to draw vs to behang and dresse our selues all our times with the weake and powerlesse flowers of profits, pleasures, and honours of this life: as we are better men, we are but children, and so we are too too apt to catch the butterflies of this world, and to quench the spirit with the bitter waters of worldly contentments. If wee respect others, they trust in their goods, saith Dauid, and boast themselues in the multitude of their riches, yet a man can by no meanes redeeme his brother, he cannot giue his ransome to God that he may liue still for euer, Psal. 49.6, 7, 9. and not see the graue. If we respect our Christ, hee is not come vnto by any thing in this life but by faith: Non q [...]aeritur Christus argento, sed fide. and if we haue faith, then as a penny purse with a most precious Iewell is better than the richest purse that is empty; so the most despicable man who hath faith in his heart is more precious than he who hath all the trappings of the worlds wantons without it. Seeing then that wee haue so little cause to loue the world, oh that we would shew it! And how can wee doe it better than when wee restraine our hearts from it by sobrietie? Rowze wee vp our hearts [Page 163] therefore: Suffer them not to rot with wallowing in the dung of this life. All creatures haue their place in the great workmanship of God according to their worth and dig­nitie: the Angels in heauen, the Sunne, Moone, and Stars in the firmament, the Elements, as they are more pure, superiour one to another, the dearely beloued mettals, gold and siluer in the intrals of the most grosse creature, the Earth: and doe we thinke that we are put into the earth, to hunt and hunger after earthly things? No, No: this is not our proper place; we looke for a Citie, whose Maker and Builder is God: here is but the place of our banish­ment, Heauen is our home; Oh therefore let vs bee sober.

4 Fourthly, by this meanes wee shall better attaine to watchfulnesse. When a mans belly is full, his bones would be at rest, hee is vnfit to watch: therefore Christ saith, Take heed lest at any time your hearts be oppressed with surfet­ting and drunkennesse, and cares of this life, Luke 21.34. lest that day come vpon you at vnawares: So when a man is full fed of things of this life, his soule is readie to sleepe and snort in securi­tie. Whereas euen as a spare diet doth make vs lesse sleepie; so sobrietie is a great meanes to watchfulnesse, which is the next vse which is to be pressed, as the Apostle saith, Be sober, and watch.

Vse 2 In the second place therefore; seeing the end of all things is at hand, And watch. let vs be exhorted in the feare of God to watch. Now because watchfulnesse doth referre it selfe vnto two heads of Diuinitie, first to Faith, and secondly to Loue; or first to Doctrine, and secondly to Manners: and because both these are in danger in these last and perillous daies: In which respect Iesus Christ saith, Apoc. 16.15. Behold I come as a theefe: Blessed is he that watcheth and keepeth his garments, (of faith and loue) lest he walke naked, and men see his filthi­nesse: [Page 164] therefore we must watch for the health and securitie of them both.

First, we must watch in respect of Doctrine, that so we be not nuzled vp in falshood and errour. There is a stab­bing of our soules, as well as a staruing of them, and that is by false doctrine, against which wee must watch. For the pressing whereof, I shall keepe the same course which I did in the former; namely, to shew you wherein it stan­deth, and how we may be stirred vp to the practise of it.

1 If first you aske me, wherein this watchfulnesse in do­ctrine standeth? How wee must watch in do­ctrine. Philip. 3.2. 1 Thess. 5.21. I answer: It standeth in a holy care to obserue that rule of the Apostle to the Philippians, Beware of dogs, beware of euill workers, beware of the concision: And that to the Thessalonians, Trie all things and keepe that which is good: 1 Iohn 4.1. And that of Iohn, Trie the spirits whether they are of God. When we are thus vigilant and watchfull ouer that doctrine which is taught vnto vs, as the men of Berea, who as they receiued the Word with all readinesse, so they sear­ched the Scriptures daily whether those things were so or no, Act. 17.11. which were taught vnto them: when wee are carefull not presently to admit of euery point that is shrowded vnder the authoritie of a Teacher, 2 Cor. 1.24. Who hath not dominion ouer our faith: when we are not sluggish to enquire and search into euery doctrine that is offered vnto vs, but doe humbly re­signe our selues vnto Gods teaching, Psal. 25.9, 14. Psal. 119.18, 34 Iohn 7.17. doe pray that God would open our eyes that we may be taught, doe striue to doe the will of God, that wee may know of the doctrine whether it be of God or no, and doe get a forme of doctrine, or the doctrine of the beginning of Christ, Hebr. 6.1, 2. or the doctrine of Baptismes and laying on of hands, or whatsoeuer else you will call the grounds of Religion laid downe by way of Cate­chismes; and vse all other meanes appointed for the fin­ding out of the truth, then may wee be said to watch in doctrine.

2 If in the second place, you shall aske me what may stir vs vp to be watchfull in doctrine? Motiues to watch in do­ctrine. I doe humbly offer vn­to your considerations diuers motiues.

1 First, by this meanes we shall discouer those drugges of falshood, which by the deceit of euill workers are gilded ouer, as if they were no other than Gods truth. It is pos­sible that the Deuill should transforme himselfe into an Angell of life, and that falshood should bee so washed ouer with craftie distinctions, and a seeming allowance of Scriptures and hore-headed antiquitie, that it may be ta­ken by the simple hearted for no lesse than truth. Ye know that though God be the Ancient of daies, yet the deuill hath beene from the beginning: and that both truth and false­hood got into Paradise: and that the deuill hath had a suc­cession of his seruants, as well as God of his Ministers: and that it hath beene an old tricke of the deuill, to them that rested in the Scriptures, to alledge Scriptures, Scult. Delit. E­uang. cap. 30. pag. 109. as to Christ, whether by mutilation or deprauation, as some dispute it, it is no matter. That we may not be deceiued therefore, and drinke the poison of Antichrist in stead of the wholesome liquor of Gods truth, and that without suspicion, it is necessarie that wee watch in respect of doctrine.

2 Secondly, by this meanes we shall be brought to reue­rence and obey our Pastors and Teachers. I know that our aduersaries will tell vs that this watchfulnesse in do­ctrine is the next way to make the people, which are as sheepe, to be Iudges of their Pastors, who are as shepherds, which is as much as if wee should say, that by setting a watch in the night-season to examine all passengers, wee make them Iudges of Superiours, who are many times stayed by them: the folly whereof is apparent to the sim­ple. For though the people doe examine according to their [Page 166] charge, yet they are so farre from passing iudgement other­wise than (by the helpe of such meanes as God hath ap­pointed) by applying the rule of the Word to the Do­ctrine to be ruled, that it breedeth vnspeakable respect, when the people shall see that their Teachers teach them no other doctrine than that which is warranted by the word of God.

3 Thirdly, to this end God hath giuen the gift of tongues and interpretation to the Church, that we might haue tran­slations, whereby we might be enabled to doe it. Euen as when a King doth will a Proclamation and cause it to be published, he doth it to this end, that his subiects may exa­mine their actions sutable to that matter in hand, and re­forme or conforme accordingly: So when God doth giue authoritie and power vnto men to publish his will in the Scriptures in our vulgar tongues, he doth it vnto this end, that we should examine our doctrines and deeds by it, and know and liue accordingly. Except therefore that we will not answer Gods end and expectation, we must watch ouer Doctrine.

4 Fourthly, this is one reason why the Apostles did con­firme their doctrine by the Scriptures of the old Testa­ment, to wit, not because they wanted authoritie to put what they deliuered vpon the word of God, but because we might be drawne on and encouraged to see the consent of the Prophets and Apostles, and to search with the men of Berea in the Scriptures, for those doctrines which wee doe entertaine.

5 Fiftly, and lastly, we may be moued to watch ouer that doctrine which is deliuered vnto vs, by considering what glorious meanes in appearance the aduersaries of the truth haue to gaine vpon our affections, that they may infatuate our iudgements. For doe but marke what vsually they [Page 167] plead first against vs, and secondly for themselues. Against vs what is more frequent in their mouthes and writings, What the Pa­pists plead for themselues. Walsingh. search into matters of Religion. than to vrge these two things: 1 first, that we haue no other doctrine opposite vnto them, than that which hath beene taught vs by vicious deformers of religion, such as Luther was, who, (as they say) besides his notorious wickednesse, receiued (by his owne confession) some of his doctrines from the deuil: & secondly that, as it seemes out of the guilt we haue in our consciences, and suspicion of the badnesse of our cause, we refuse disputations and other publike tri­als. Oh what faire pretences are here (if they were true) to draw our hearts to hearken to their Antichristian doctrine! But, as we loue our soules, let vs watch, and these things shall not moue vs.

1 For first, we depend not vpon any priuate man or spirit for that doctrine which we allow, but vpon the publike Spirit of Iesus Christ, speaking in the Scriptures. We em­brace not the Scriptures for mans sake (as the Papists doe so farre as the Pope approueth) but man and his opinions for the Scriptures sake, and so farre as we finde them agree­able to them, so farre we consent vnto them.

2 Secondly, we may not thinke it strange that Luther (and other gracious reformers) should be railed at by his and their enemies, who felt his priuie and powerfull blowes, to the shaking of the Popish Monarchie. It is ordinarie to faithfull Teachers to be subiect to the disgracings of their aduersaries both in respect of their persons and doctrines. Tertullus said of Paul, Acts 24.5. Ierem. 18.18. Se [...] for thi [...] al­so these places: Iohn 8 48. Iohn 10.20. Acts. 6.11. Act 10.20, 21. Certainly we haue found this man a pe­stilent fellow, a moouer of sedition. Ieremiahs enemies say of him, Come and let vs imagine some mischiefe against him, come and let vs smite him with the tongue. Why, vpon what ground will they deale thus with Ieremie? Surely, they doe not say, because the Pope, for whom we work, cannot erre, [Page 168] and the Church whereof wee are members, cannot want the spirit to guide it, yet they speake something like it when they say, For the Law shal not perish from the Priest, nor Coun­sell from the wise, nor the Word from the Prophet. So that we may not thinke it a new thing, that learned and resolute Luther should when he is with God be thus trampled vp­on by men.

3 Thirdly, it is very likely, yea in its kinde certaine, that As certaine as those things whi [...]h come vnto vs by hu­mane relation. Luther was a reuerend and holy man. For though his professed enemies (such as Coclaeus, Parsons, and the rest of the Iesuites are) doe declaime against him, yet in his daies he had the testimonie both of God and man: Of God in that miraculous successe which he had in his preaching, for the spreading of the truth, against the power and policy of the Emperour and Pope, and what euer other enemies he had, which were neither few nor of small place and respect in the world: D ^r. White his Way. Ca [...]sa Regia Co­uent. & Li [...]hf Episc. cap. 3. sect. 16. pag. 119. Of man, in the testimonie of Erasmus, which is often laid on the trencher of our aduersaries, and can­not be wiped off. Notwithstanding which testimonie, we doe freely acknowledge, both that his many oppositions and multiplicitie of troubles made him more pettish and rash in words than hee should haue beene, as also that hee had two other faults (as Erasmus is said wittily to passe his iudgement concerning him to the Duke of Saxonie) to wit, That he medled with the Popes Crowne, and with the Monkes bellies.

4 Fourthly, put case that Luther and the rest of those god­ly Reformers were wicked, shall we not haue the same li­bertie which the Church of Rome hath? When we obiect the horrible and outragious wickednesses of many Popes, who were for the time Heads of their Church vnder Christ to conuey spirituall life into the whole bodie; they doe answer (in effect) that we need not take so much paines as [Page 169] to cast it in their teeth; for they doe of their owne accords acknowledge it, and are not ashamed to make the most brutish and cursed villanies of the Popes, Bellarm. in his Preface to his Bookes De Pon­tif. a proofe of the excellencie of that Chaire, and of the prouidence of God ouer it. If then they proue the holinesse of their Religion from the vnholinesse of their Popes; why should they proue the impietie of our Religion from the impietie of Luther, if it were true?

5 Fiftly, as for Luthers learning from the Deuill; I answer two things distinctly. First, put case that Luther had said, that the Deuill did preach vnto him the true doctrine of the Sacrament: Is it any newes that the Deuill should preach the truth to disgrace it? Doth nor Iesus Christ for this cause hinder the Deuil from saying that he knew him, Marke 1.34. because he needed not his testimonie (though he was rea­die enough to giue it) which could doe him no good? And did not the woman, who had the diuining Deuill, say of Paul and Silas, Acts 16.17. That they were the seruants of the most high God, shewing the way of saluation? In which the truth was spoke, and yet saith the Text, it grieued Paul: because by this meanes it might seeme that the Deuill and the Spirit of God taught one doctrine. So that we may conclude that the Deuill will preach the truth for his owne aduantage. But secondly, the truth is, that this is but the slander of an enemie. For all of vs that haue beene vrged with it, as we cannot thinke Luther such a foole as to bewray his owne secrets, and openly to professe that the Deuill was his ma­ster, to the so great disaduantage of his cause: So vpon di­ligent search, we can finde but this to be the vpshot of what he saith in this kinde: namely, that he hauing learned the true doctrine of the Sacrament in the Schoole of Christ, the Deuill vrged it strongly against his former practise of Mas­sing, to draw him to despaire, because he had so often disho­noured God.

Lastly, concerning our refusall (as they please to tearme it) of disputation with them: First, we see their pride in boasting of their learning among their blinded disciples, as if it were so great that our side were afraid to looke [...]h [...]m in the faces. Secondly, we cannot thinke ou [...] cause to be [...]he worse, because we do not dispute with them for the garland. Who knoweth not that a quicke wit, a nimble tongue, a confident spirit, and a bold face will goe beyond a good cause at such a time? Doe we not see that a wrang­ler will haue the last word, what euer his cause be? and I am sure it had beene better with Eue if she had neuer dis­puted the case with the deuill: and it would bee better with all of vs, if in arguments against the truth wee could attaine to Pauls Logicke, Rom. 3.4, 5, 6. to hold the conclusion whatso­euer the premises are. Thirdly, the world hath beene well acquainted with Popish disputations, and vpon what ad­uantages they haue beene vndertaken. Iohn Hus, and Ie­rome of Prage, and Luther can witnesse; against whom there was more power than arguments: and wee cannot forget how holy Bradford co [...]plained that they would dispute with him, Fox his Ma [...]ty­rol. Abst [...]. by M [...]s [...]. to wit, that hee should dispute against the things which they had alreadie determined, whereby it appeared that they sought not the truth, but his de­struction and their owne glory: yea and wee see still that where the Popish power reacheth, whatsoeuer be the pro­positions, the conclusion is, the Inquisition and the mercy of those holy Fathers by fire and faggot. If it be thought that yet this need not bee feared amongst vs; I know it well: yet we may see by the former considerations what is like to be the successe: and we are not quite without ex­perience in those disputes betwixt Mounsieur de Moulin, and the Iesuites of France, with whom he had to doe, who had still the vpper hand in the report of their faction, when [Page 171] time soone after hath brought other truth to light.

Fourthly, though they dispute not by proclamation, yet they dispute by print, (for their bookes doe daily flie abroad) and they are occasioned in this kinde to doe more than they doe, As B. Abbot, D. Whit [...], Par [...]r [...], &c. while they suffer themselues to be beaten backe after their first assault, and leaue our champions tri­umphing in the field.

2 Thus we must watch for those things which they plead against vs, that so we may preserue our doctrine: next wee must watch for those things which they plead for them­selues, which otherwise may shrewdly shake vs, and moue vs in our minds before we are aware. But what are these? Marke I pray you: They will tell you of their Scripture, What the Pa­pists plead for themselues. Walsingh. search out of the de­fence of the censure. holinesse, humilitie, learning, miracles, dangers, and other wonderfull conueniences of their religion. And oh how plausible are these in the sight of a naturall man!

1 First, they w [...]ll tell you that they haue expresse Scrip­tures for a great number of their doctrines which they hold against vs, which wee cannot auoid without glosses, Scriptures. and wee haue no expresse Scripture against them. And how faire doth this appeare to him that is willing to rule his conscience by the word of God? therefore watch I pray you. Concerning the supremacie of Peter, and so of the Pope, they will tell you that Christ said to Peter, Marth. 16.18. Thou art Peter, and vpon this rocke I will build my Church. But these words are not plaine to that end: for hee doth not say, Thou art rocke, and vpon thee rocke I will build my Church; but, Thou art Peter, and answerable to thy name (which signifieth a stone) thou hast made a confession of Christ, which shall be and is a rocke whereupon I will build my Church. But as for vs, we haue plaine Scrip [...]ures against that proud supremacie: 1 Cor. 3.11. for other foundation can no man lay than that which is laid, which is Iesus Christ. And if [Page 172] it be said that Peter and the Pope are successiuely ministers and supporters in the same foundation; then the Apostle saith, 1 Cor. 12.5. [...]. that there are diuersities of administrations, but the selfe-same Lord: and for matter of ministerie, wee haue it plainly, that the Church of God is built vpon the founda­tion of the Prophets and Apostles, Ephes. 2.20. (as well as vpon Peter, that is, vpon their doctrines and confessions) Iesus Christ him­selfe being the chiefe corner stone. For their breaden-god in the Sacrament, they will tell you that they haue expresly the words of Christ, Matth. 26. saying, This is my bodie. Yet our Sa­uiour doth not say, This is my naturall bodie which was borne of the Virgin Marie; or, This is my bodie as it shall be when I am glorified; because we know that he had his mortall bo­die sitting at the table with his Disciples, which had not yet suffered death. But as for vs, though we need not any such phantasticall place as should say, This is the signe of my bodie, because we doe beleeue that, in those words of promise, Christ doth expresse his plaine meaning accor­ding to the nature of the thing that he hath in hand, which is the Sacrament; and that hee had not spoken so plainly and so fitly, if hee should haue said, This is a signe of my bodie; because he was to represent in those words vnto his Church, that in the faithfull receiuing of those signes and seales, they should haue whole Christ with all his merits conueyed and setled vpon them: Yet this wee haue in plaine words against Christs corporall presence, that the heauen must containe him till the time that all things be resto­red. Act. 3.21. Againe, for their iustification by works, they will tell you that they haue expresly the words of Iames, which say, that of workes a man is iustified, Iam. 2.24. and not of faith onely. Which yet are not so expresse as they dreame: for by [works] the Apostle must needs vnderstand the cause with the effect, or a liuing and working faith made manifest by works; both [Page 173] because otherwise the Apostle would neuer bring in the Scripture which proueth iustification by faith, and say, Vers. 23. that the worke of his offering vp of his sonne was the fulfilling of that Text which speaketh of faith: as also, Gen. 15.6. because other­wise it would be an absurd inference to say, that because Abraham beleeued God, Vers. 24. therfore ye see that man is iustified of workes, and not of faith onely. Any man may see that the Apostle, to cut the combes of Securitanes, who rested in a naked, idle, and vnprofitable faith, saith, that we cannot be saued but by that faith which worketh out our saluation, Phil. 2. or proceedeth in the way to heauen, by loue: because it is onely such a faith that iustifieth vs, which of necessitie go­eth before saluation. But for vs wee haue plaine words which tell vs (euen when the Apostle speaketh of purpose of iustification) that a man is iustified by faith without the workes of the Law (therefore by faith onely: Rom. 3.28. Rom. 4.5.) and that we must renounce in this case euen the works of righteousnesse which we haue done, Tit. 3.5. Ephes. 2.9, 10. and those workes whereunto we are built in Christ Iesus that we should walke in them. Againe, for the keeping of the Law, they will tell you that they haue the plaine words of Paul, which say, Rom. 2.13. that the doers of the Law shall be iustified, which yet are not so plaine as they pre­tend; because they speake no other but with vs, that the Law containeth a patterne of perfect righteousnesse, and that if we could doe it we should be iustified by the deed. Suppositivè. But for vs we heare the Scriptures speake plainly, that in many things we sinne all, Iam. 3.2. 1 Iohn 3.4. and that if we sinne we doe trans­gresse the Law. Againe, for that proud and cursed doctrine of merit, they will tell you that the Scripture often saith plainly, Rom. 2.6. that God will reward euery man according to his works: Rom. 4.4. yet we see plainly that there is wages counted by fauour as well as by debt; in which respect Gods reward may argue Gods free loue, and mercy, and promise, and [Page 174] not our desert: especially considering what Christ (who teacheth vs not to lie) doth teach vs to say, that when we haue done all things, Luk. 17.10. which are commanded vs, we are vnprofi­table seruants. Thus in these, and many other points of their false doctrine, they will make you beleeue that they haue expresse Scriptures (as the Deuill when hee tempted Christ;) but watch, and beleeue them not at their words, or first appearance, how diuine-like soeuer they appeare. There was scarce euer heretike that did not make the like plea & shew for himselfe. Not as if the Scripture did truly serue euery heretikes turne: for as there is but one sense of those Scriptures, Sensus literalis est quem author precipuc inten­dit. which we doe call the literall, and is that which the Author of it (to wit, the Holy Ghost) doth principally intend; so the onely end is by that one sense to serue God, and not the Deuill by schisme or heresie. If therefore heretikes abuse it to their ends, it proceeds from their infatuated iudgements and foolish opin [...]ons, which makes the Scriptures to appeare to speake accord [...]ng to their phantasies (as a distempered eye dealeth with co­lours) and not from any incertainty that is in the good word of God, which is preserued vnto vs for the comfort of our soules.

2 Holinesse.Secondly, they will tell you that they haue great holi­nesse in their Church amongst them, and that wee haue none but counterfeit stuffe that will not endure the triall. But watch, I pray you, against this deceit, and concerne these foure things distinctly.

1 First, Holinesse is a great meanes to draw our affections, yea though it be but in appearance. The question being asked, Luk. 5.1, 2, &c. why so great multitudes pressed vpon our blessed Sauiour: The answer is this; both by reason of the diuine sweetnesse of his words, Iohn 7.46. Neuer man speaking as he spake, euen by the witnesse of his enemies; as also by reason of [Page 175] the holinesse of his waies, of which they gaue testimonie that said, He hath done all things well. Mar. 7.37. And how the holi­nesse of others doth gaine vpon our hearts we see by daily experience, yea though it be but fained. As when Arti­misia knew not how to conquer Latmum, shee did it by performing religious seruice in a wood, not farre from that Citie dedicated to Berecynthia, the fained mother of the gods: so wee know the multitudes in many places, which the Pope hath drawne and conquered to himselfe, by a vaile, a Cowle, a triple Crowne, a Cardinalls Hat, by a pompous solemnitie, and rituall deuotion, by Cloy­sters and titular Virgins, together with many other the like toyes.

2 Secondly, shew of holinesse may much deceiue vs ex­cept we sound into the truth of it. We know that the scrip­tures doe imply that false prophets weare rough garments to deceiue, that is, Zach. 13.4. vntrimmed and vndressed skins in a care­lesse manner, as if their liues were as simple as Adams newly fallen, Heb. 11.37. or as those that wandred vp and downe in sheepes skinnes and goats skins. In which respect Christ saith, Matth. 7.15. Beware of false prophets which come to you in sheepes clothing. Therefore we ought to be wise, and not beleeue euery one that comes with a shew of the neglect of the world, mortification and holinesse.

3 Thirdly, it is but an idle brag, that holinesse doth dwell in the Romish and Popish apostacy. There is indeed great shew of holinesse in their Temples, Altars, Priests, Images, Pilgrimages, Shrines, bare feet, hard knees, and the like (for what will not an vnquiet conscience doe to haue but some hope of peace and comfort hereafter?) but doe but marke what true holinesse they, who haue come out from amongst them, haue learned from the doctrine of that Church. The Lord Cobham, who of old suffered [Page 176] for the truth, Booke of Hi [...]t. [...] by M [...] pag. 133. 1 [...] first weepingly cried out against the Popish Church, saying, Loe good people, for breaking Gods lawes they neuer cursed me; but for their owne lawes they most cru­elly handle me and others. Afterward in further discourse with Papists, he did say; I will say before God and man, Be­fore I knew the despised doctrine of that vertuous man Wic­kliffe (who was a faithfull Preacher of the Gospell) I neuer ab­stained frō sin, but since, I trust I haue done otherwise: so much grace could I neuer finde in any of your glorious instructions, saith he to them. [...], pag. [...] Againe, that blessed Martyr, Roger Hol­land made this free confession before Bonner; My Lord, I was of your blinde religion, vntill the latter end of King Ed­wards reigne, and hauing that libertie vnder your auricular confession, I made no conscience to sinne, but trusted in the Priests absolution, and he for money did some penance for mee: which money after I had giuen, I cared no more what offence I had done, than the Priest cared after hee had got my money, whether he fasted with bread and water for me, yea or no: so I accounted lechery, swearing, and other vices, no offence of dan­ger as long as I could haue them absolued. I so straightly (saith hee to the Papists) obserued your rules of religion, that I would haue ashes vpon Ash-wednesday, though I had vsed ne­uer so much wickednesse at night: and albeit I could not of conscience eat flesh vpon Friday, yet in swearing, drinking, or dicing all night long I made no conscience at all. Thus was I brought vp and continued till now of late, that God of his grace, by the light of the Word, called mee to repentance of my former Idolatry and wicked life. Oh learne we but from these two examples of dying men, what holinesse doth arise in the Popish Church euen from their very doctrine. And truly what else can we expect but vnholinesse frō that doctrine, which doth most teach that holinesse which is furthest from the heart, and publish most the merit of those works [Page 177] which are of the outward man, as pilgrimages, gifts, buil­ding of Churches, Monasteries, and the like?

Fourthly, if we haue not more holinesse in our Church, then they in theirs, wee desire to haue no partakers. They themselues confesse that there are vnholy persons enough amongst them, as well as amongst vs; for thus they stop our mouthes when we obiect the detestable powder-trea­son. And for our doctrine (though they haue laboured long and caught nothing, except wee will giue them leaue to say that we hold that we doe not, or in that sense which we doe not;) yet they cannot iustly charge vs (if they say truly what wee teach) to teach either against the Be­leefe, the Lords Prayer, or ten Commandements, which they themselues make the summes of Faith, Hope, and Chari­tie. Wee would not for a thousand worlds teach that wee are able to keepe the commandements, and to doe more than God requires, or that we could merit (as they doe) lest we should be charged to nourish pride of heart. We would not teach the least toleration of Priests concubines, lest one should say with that blessed Martyr Holland, Masons abstr. of Mart. p. 358. I know some Priests very deuout that haue six or seuen children by foure or fiue seuerall women. See my Serm. vpon Psal. 27.4. These and all other do­ctrines of the like stampe (which I haue touched in ano­ther place) we renounce, and presse, both in publike and priuate, 2 Cor. 7.1. the cleansing of our selues from all filthinesse of the flesh and spirit, and growing vp vnto full holinesse in the feare of God; together with the approuing of our selues to be liuely professors of the truth by a liuing faith, bringing forth fruits vnto God.

Thirdly, they will tell you of the humilitie of their re­ligion; 3 Humilitie. Oh how they reuerence their Priests, Altars, and Images! How doe they come to God by Angels and Saints, and how doe their sackcloth and ashes appeare to [Page 178] the world! but watch ouer these things, and thinke vpon these two things.

1 First, that the humilitie of the Popish religion is not such as they pretend. They proudly will haue some share in their owne conuersions, and therefore they will haue their owne free wills part-stakes with the grace of God: yea, and why should wee not say that they will proudly be ioynt-purchasers of heauen with Christ, seeing they teach the doctrine of merits? Roma Irrec. §. 9. pag. 88. Ʋno ex meritis Christi sibi per gratiam commu­nicatis, altero ex meritis proprijs. Bellar. lib. 5. de Iustific. cap. 7. In which respect (if my memorie faileth mee not) Bellarmine is charged to say, That a iust man hath a double right to the same glory: the one from the merits of Christ, communicated to him through grace; and the other from his owne merits. And though he saith indeed, that hee who would haue any confidence in his owne merits, must not be proud, yet (as it is most likely) he espying pride in their greatest humilitie, resolueth that it is safest for vs to put our trust in the mercie of God. May we not also see pride euen in the head of their religion, the Pope, 2 Thess. 2. who doth exalt himselfe aboue all that is called God, and that is worshipped? Yea, we doe see it, and we hate to thinke, that he that calleth himselfe, The seruant of seruants, and should be an humble Father in the Church of God, should so Lord it ouer the whole Church, which is a burden vn­supportable, and ouer the consciences of men, which is Gods prerogatiue.

2 Secondly, put case their humilitie were as they say, doe we not know that they of old haue crept into the Church of God, who haue beene the patron, and defenders of falsehood vnder this pretence? Yee know how it was in the Church of the Colossians; there were some who brought in worshipping of Angels, and other traditions, vnder [...]hat pretence: Coloss. 2.18. but the Apostle saith, Let no man beare rule ouer you by humblenesse of minde. What though it make a great [Page 179] shew in the eyes of men? I confesse (saith the Apostle) that these things (speaking of the worshipping of Angels and other traditions) haue a shew of wisdome in voluntarie religion, and humblenesse of minde, and in not sparing the bodie, Vers. 23. not hauing it in any estimation in regard of the flesh, (as the Papists, who doe boast of fasting, sack-cloth, and other pe­nances) yet they must neuer the sooner be approued or practised of vs.

4 Fourthly, they will tell you of their learning, miracles, and great dangers which they doe vndergoe, Learning. euen for Re­ligion sake. But watch distinctly ouer these things, that they gaine not vpon vs to entertaine that doctrine with which they may infect and poison vs.

As for their learning, remember these things: First, we haue heard them of old crie out against the basenesse of our vnderstandings, Rhem. Testam. in Heb. 5.9. and boast of the deepenesse of their lear­ning, and profoundnesse of the mysteries of their Religi­on, as if the feeblenesse in the Faith, Rhem. Test. in Heb. 5.11. and weaknesse of vnder­standing in the Primitiue Church were not able to com­prehend them, and that therefore (belike) they were reser­ued in sacred tradition til the more ripe age of the Church. Thus they boast of the deepe mysteries of their Idoll-Masse, that they may the better thrust it vpon the Church without warrant from God in his word.

Secondly, though we hate and abhorre all traditionall learning that is against Gods word, and can call it none o­ther than our blessed Sauiour called the learning of that Prophetesse Iezabel, namely, The deepenesse of Satan, Apoc. 2.24. what shew soeuer it carrieth to outward view: yet we freely ac­knowledge their learning, wherein it appeareth in truth, and wish that they would vse it better, than to make it an instrument to fight against the truth.

Thirdly, put case that their learning were neuer so great, [Page 180] yet it should not moue vs against the truth. I know it was cast as a choake-peare in the teeth of those officers, who gaue good testimonie of Iesus Christ, Iohn 7.48. Doe any of the Rulers, or of the Pharisees (who are wise and learned men) beleeue in him? But when we doe remember the thanksgiuing of Ie­sus Christ vnto his Father, Matt. 11.25, 26. Because he had hid (the mysteries of the Gospell) from the wise and men of vnderstanding, and opened them vnto babes, euen because his good pleasure was such: and when we doe withall consider what Paul saith, That not many wise men after the flesh, 1 Cor. 1.26, 27. not many mightie, not many noble are called, but God hath chosen the foolish things of the world to confound the wise; we cannot thinke that lear­ning and religion cannot be diuorced, or that we must pre­sently embrace the doctrine of them who bring learning in their mouthes.

Miracles.To come in the second place to their Miracles, which they so much pretend; wee know that they are powerfull to perswade people; yet, when we doe consider that the miracles of the Primitiue Church are sufficient to confirme primitiue doctrine, Iohn 10.41. and that all that Iohn preached may be true, though he did no miracle; and also that the Church of Rome were not Antichristian if it should not pretend miracles, 2. Thess. 2.9. Apoc. 13.13. we cannot presently conclude that he is no drea­mer or inticer to false gods, Deut. 13.1, 2. who can giue a signe or wonder that commeth to passe.

Sufferings.Lastly, as for their sufferings for religion, we know that many Heretickes haue died in a stiffe maintenance of their cursed conceits; 1 Cor. 13. and that the Apostle implieth that it is possible for a man to giue his bodie to be burned and not haue charitie: In which respects, though sometimes wee see Priests and Iesuits, like Pharisees, compassing sea and land, to winne a Romish proselite, and at the last to come to the Gallowes iustly prouided for them, when they haue fallen [Page 181] out of the way of Religion, into the way of Rebellion, yet wee cannot thinke their doctrine which they teach a­gainst vs to be more true. Oh therefore let neither all of these, nor any one or more of them preuaile with vs to ad­mit of that doctrine which wee haue not receiued in our Church: but watch we against all false doctrine whatsoe­uer, what pretence soeuer the Teachers may make shew of. They that serue not the Lord Iesus, but their owne bellies, Rom. 16.18. may with faire speech and flattering deceiue the hearts of the simple, like the Popish shauelings by Benedictions, Absolutions, Sacrifices and the like. By how much more carefull there­fore they are to plead against vs and for themselues, and to liquor their speeches with sweet, though deadly, words; by so much more diligent let vs be to watch ouer do­ctrine.

But we must not leaue here: for as our watchfulnesse doth referre it selfe to faith, so likewise to loue, and that (it may be) in this place more principally. Hearken therefore to this second branch of watchfulnesse, that we must watch in respect of manners. For the pressing whereof I shall not vary from my cou [...]se in the former; first to shew you what it is; and secondly, how wee may be stirred vp to pra­ctise it.

I conceiue watchfulnesse to be a dutie which lookes to a double obiect: namely, to sinne and to grace. What watch­fulnesse in manners is. 1 Watch­fulnesse about sinne is a holy care either to preuent or to crush it, be it neuer so small. Euen as if the plague were about vs, carnall wisdome it selfe would make vs to looke to our feet, and to beware that wee come not neare those dwellings: Ephes. 5.15. Hebr. 12.13. So doth watchfulnesse make vs walke cicum­spectly, and make straight steps to preuent the plague of sinne. Or as if a Wolfe were about our houses, euen natu­rall wisdome would make vs carefull to kill him; so will [Page 182] spirituall watchfulnesse make vs watchfull to crush sinne: yea euen as if wee should see a Boy creepe in at our win­dowes, we would watch him as narrowly as if he were a man, because though he could not doe vs much hurt him­selfe, yet he could let in men which might depriue vs of our goods and liues, so, if we apprehend the least sin gai­ning vpon vs, we must be as diligent in watching against it, as if it were of a greater size, because it doth open the soule and prepare it for the greatest sinnes that are.

Secondly, watchfulnesse about grace is a holy care to nourish the spirit, and to take all good occasions to bring forth and practise grace and godlinesse. As a man that doth desire and will to be rich, doth cherish in himselfe all en­deuours to that end, and wait all occasions to be fingring the pence: So watchfulnesse doth worke in a man an at­tendance vpon all holy meanes to increase grace, with the increasings of God.

Where we must watch.If now you shall aske me, where this watch must be set? Let me tell you, that your listening to this will make you the better to conceiue and see what it is. It must be kept in all the parts, powers, and faculties of soule and bodie. First, we must watch in our hearts, Prou. 4.23. as Salomon saith, Keepe thine heart with all diligence. A negligent watch is for the most part set in this place, because wee walke not as in Gods sight and presence: but when wee doe consider that the heart is the principall commander in this little world, and that according to the charge of the heart the tongue speaks, Luke 8.45. Matt. 15.18, 19. the hand workes, and the eye sees; by how much more authoritie the heart hath in vs, by so much more carefull we must be to watch ouer the faithfulnesse of it. Secondly, we must watch in our minds, that they do not roaue about vnprofitable and vnnecessarie things. Though we labour to know other things which are of vse in this world, yet we [Page 183] must watch that this be our chiefe care to know Iesus Christ and him crucified: 1 Cor. 3.2. Si Christum benè scis, satis est, si caetera nescis: si Christum nescis, nihil est, si caete­ra discis. Malum semina­tum. Malum inna­tum. Iob 31.1. For as ignorance in other things can doe vs little hurt, if wee doe soundly know Christ; so know­ledge of others can doe vs little good, if wee are ignorant of Christ. Thirdly, we must watch in our senses: for they are the cinqueports of the soule, both to let in that euill which the Deuill doth sowe in the creatures, and to let out that inward corruption in our hearts to strengthen our outward enemies. Hence is it, that as Iob made a couenant with his eyes, Psal. 119.37. so Dauid prayed that God would turne away his eyes from beholding vanitie. Fourthly, we must watch in our tongues; in which point Dauid hath giuen vs a good president, when he said, I will take heed to my waies, Psal. 39.1. that I sin not with my tongue. If he was so watchfull ouer his tongue, Psal. 57.8. which notwithstanding he calleth his glory: much more must wee, seeing wee may well call ours our shame. Re­member therefore what Dauid saith in another place, Psal. 34.13. Keepe thy tongue from euill, and thy lips that they doe speake no guile, especially considering what Iames saith, If any man amongst you seemeth religious, and refraineth not his tongue, but decei­ueth his heart, this mans religion is vaine. Lastly, Iam. 1.26. 2 Tim. 4.5. wee must watch in all things, whether for our soules or bodies, whe­ther in our spiritual or corporal imployments. In our com­merce and trading with men, in our talking, walking, buy­ing, selling, we must be carefull that no iniustice, vncharita­blenesse, or deceit doe creepe in; and then we watch in bo­dily things. In our reading, praying, conference, hearing, and receiuing the Sacrament, Luke 8.18. wee must take heed how wee heare, how we pray, how we receiue, and the like, that no wandering thoughts, either wicked or good, besides the purpose, that no hypocrisie, dulnesse, or securitie doe hin­der our comfort in these things; and then we watch in spi­rituall things.

Now at the length yee may fully conceiue what it is to watch. It is to haue, through Gods working, a holy care and diligence in all the parts, powers, and actions of our soules and bodies against all sinne, and for the doing of all good as in Gods sight and presence.

2 If now yee will aske me, how we may be stirred vnto practise it? Motiues to watchfulnesse. I answer, by a through considering of these foure points.

1 That when the end of all things commeth, the righte­ous shall scarcely be saued. In which respect mens hearts shall faile them for feare and for looking after those things which shall come on the world; Luk. 21.26. for the heauen shall be sha­ken. 1 Pet. 4.18. Oh where then shall the vngodly and sinner appeare! We are too easily lulled asleepe with the facilitie of our attaining to heauenly happinesse. And hence it comes to passe, that sometimes we dreame not of entring into the way of heauen, before wee are not able to walke in any other: sometimes againe if we be in the way, we are care­lesse and secure in the vse of the holy meanes of saluation. Whereas if with feare and trembling wee could see the narrownesse of the way, and the difficulties (both through our owne weaknesse and wickednesse, and others malice) through which we must passe, we would keepe a constant and a carefull watch.

2 Secondly, consider that we are very heauy headed, and apt to be ouertaken with drowsinesse. Euen the Church it selfe saith, Cant. 5.2. I sleepe: and Paul found by experience such a fault in the nature of man, Rom. 13. Ephes. 5. when he said to the Romanes, It is now time that we arise; and to the Ephesians, Awake thou that sleepest: yea and the Deuill hath foure cradles where­in ordinarily he doth rocke vs.

The Deuils foure cradles.The first is the ignorance of our selues, when wee doe not see the danger and deepnesse of our corruptions. As [Page 185] the darkest places are fittest for vs to sleepe in, both because the eye doth there want that inlightned meanes by which it doth gad and is kept waking, as also because no danger can be discerned: so is the darknesse of ignorance a fit cra­dle to sleepe out the time of our watchfulnesse.

The second cradle is grosse and full feeding of the things of this life. Wee say in the prouerbe, That when our belly is full the bones would be at rest: and we finde it true by experience, that when our hearts are set where God hath set our heeles, to wit, vpon the earth and earthly things, we are too too apt to be lulled asleepe, and not at all to minde our eternall good.

The third cradle is labour and toyle after those things that perish. Euen as wearinesse by labour doth make vs apt to sleepe: so when the worke of this world doth take away the worke of a good conscience, our whole bodies and soules may be stolne from God; for there is no watch kept.

The fourth cradle is the neglect of the meanes which should keepe vs waking, namely, the word of God, prayer, meditation, and the voice of the spirit in these, which is as the rushing of the winde to shake the houses of our hearts. As when a man wearied shutteth himselfe vp into such a roome as keeps him from the noise of his children, ser­uants, yea and the winde, it is a signe that he purposeth to sleepe and take his rest: so when we carelesly vse, and se­parate our selues from such meanes as God hath appoin­ted to keepe vs waking, how can we doe other than snort, and so forget that God hath set vs in a watch-tower, to keepe the quarter of our bodies and soules from sudden surprizall by the enemie. Seeing therefore that we are so apt to sleepe, and that the Deuill hath so many meanes to lull vs into it, therefore we must watch.

3 Thirdly, consider that wee lie open to many dangers. Sometimes afflictions set vpon vs, and without this wee shall soone let goe our hold of Christ. It is true indeed that they are but sufferings a little, 2 P [...]. 5.1 [...]. yet what are wee that we should not be gained vpon, if our fingers doe but ake in Christs quarrell, without watchfulnesse? Sometimes prosperitie troubleth vs, and without this our sobriety will be indangered: 1 P [...]t. [...]. [...] therefore be sober and watch, saith Peter. Sometimes the Deuill doth set vpon vs, and it shall cost him a fall if he doe not draw vs either into presumption or despaire: 1 P [...] [...].8 but watch (saith Peter) for he goeth about like a roaring Lion seeking whom he may deuoure. Yea and al­waies the flesh will be too craftie for vs: [...] [...]ca [...] [...] q [...]a [...]astan [...] [...] [...]am, non in q [...]nt [...] ­ [...]ianis in [...]rst [...] ­bus. for though wee haue weakned it and got the better hand of it in the more great sinnes which doe wound and waste the conscience; yet it hath daily inrodes, by the aduantage whereof it still plotteth and practiseth new treasons, and will foile vs without bridling it, and walking circumspectly by watch­fulnesse.

4 Lastly, consider that without watchfulnesse wee shall not be so well acquainted with our owne weaknesses. It would be a strange (though no new) thing for vs to be well seene in things abroad, and ignorant of our owne af­faires: yet without this such will be our case; and so we shall not be able to watch vnto prayer, which is the third and last Vse which we are to make of this Doctrine.

Vse 3 In the third place therefore, seeing the end of all things is at hand, let vs striue to watch vnto prayer. Let vs be so care­full, in the sober vse of all outward things, and in the kee­ping of faithfull watch both without and within, that, out of the feeling of our owne miserable estates, without Gods speciall helpe, in these last times of the world, we may be driuen vnto God in prayer to helpe vs. For the pressing of [Page 187] this forget not that order which I haue obserued in the for­mer; but consider first what it is to pray; and secondly, how we may be stirred vp to watch vnto prayer.

1 First, to conceiue what it is to pray; you must know that the matter about which all prayer is conuersant is either good, or euill. As prayer doth consider euill; What it is to pray. it doth acknowledge it, complaine to God against it, and seeke the remedie of it. As prayer doth consider good; it doth beg the being of it, the maintenance and increase of it, and than­keth God for it. So that, to pray, is vpon the sight of sinne to confesse it, lament it, and to sue for pardon: and vpon the knowledge of grace humbly to beg at Gods hand that it may be, and be maintained and increased, and to thanke God for it all.

In which description you may perceiue that hee that would pray must haue these six things in some degree or other to meet in him.

First, he must know his sinnes. For as no man will beg that doth not know his pouertie either in truth or shew; and as no man can beg well for himselfe who doth not know the particular wants which hee groaneth vnder: so neither will nor can he pray that knoweth not his spirituall pouertie, yea his particular sinnes.

Secondly, he must haue a spirit of complaint against sinne. For as no man will seeke to be rid of that guest whom he cannot in some respect or other with a free spi­rit complaine against: so neither will we seeke to be rid of sinne, if we cannot thus complaine to God against it; Alas Lord, my sinne; it is rebellious against thee, against me: it wounds my conscience, robbeth me of thine image, blotteth and defaceth grace, and maketh me the obiect of thy heauy dis­pleasure.

Thirdly, he must be like that poore man who speaketh [Page 188] supplications. Hee must neuer giue God rest till he haue mercy vpon him, and seale vnto him by the spirit of adop­tion and sanctification, the pardon of all his sinnes to the comfort of his soule.

Fourthly, he must know the graces which he wanteth, and which God vsually bestoweth vpon his children, as mercy, peace, loue, humilitie, meeknesse, faith, repentance, and the like; and that not onely in word, but in their whole efficiencie and power for the disabling of all our sinnes. For he that knowes them not, and their vertue, and that God giues them to that end, cannot aske them as hee should.

Fiftly, he must earnestly beg them and their increase and maintenance from him from whom commeth euery good gift. The more beggar denying a mans selfe, and laying open his sores, the sooner made rich by God. As it is the pro­fessed fashion of some great man (as they will say) rather to make two Gentlemen than to maintaine one: so it is Gods fashion rather to aduance many poore humble and humbled beggars, than to maintaine any one that hath any wo [...]th in his owne sight.

Lastly, he must highly prize the graces of God, that so he may be truly thankfull to him for them. Hee thanks coldly that doth not prize highly. Thus we haue conside­red what it is to pray: notwithstanding which wee must remember that when we haue said what we can, it is bet­ter felt in the heart than expressed by the tongue.

2 Motiues to watch vnto prayer.Now for the motiues which may stirre vs vp to watch vnto prayer, doe but consider these that follow.

1 First, let vs consider what we haue taken in our watch. We haue taken sinne. There is no man who watcheth as he should but catcheth that theefe stealing away his heart from God and godlinesse, and lurking in some part of him [Page 189] or other. Euen as therefore when a man hath taken a theefe committing burglary and stealing away of his goods, hee will carry him to the Iustice, accuse him, and desire Law against him: So when a man hath taken sin in the watch, he must cary it before the great Iudge of heauen and earth, accuse it vnto him, and humbly desire his mercie to vs, his iustice to it, to bring it to naught.

2 Secondly, consider the great miserie which shall come vpon vs when the end of all things is come. The powers of heauen shall be shaken, the heauens shall passe away with a noise, the elements shall melt with fire, the trumpe of God shall sound so shrill that it shall raise the dead: all outward comforts shall be taken from vs, the affections of our nearest and dearest friends shall be altered; in so much as if they see vs goe to hell, they will be of Gods minde to laugh at our destruction; and if they see vs goe to hea­uen, all domesticall respects shall cease, for there is no ma­rying nor giuing in mariage. To whom then shall we cleaue in the throng of these miseries, but vnto God by prayer?

3 Lastly, consider that God hath ordinarily intailed his helpe in miserie to prayer: Psal. 50. Call vpon me in the time of trou­ble, and I will deliuer thee. God knowes whereof we stand in need, and he could helpe vs as well without vs, or no­tice from vs, if he would: but hee that hath said, Aske and yee shall haue, will not be at our right hand to helpe vs, ex­cept we powre out our soules in prayer.

But is it euery prayer that will doe vs good in the time of miserie? No surely; but that prayer which God in mer­cie doth answer. As it will doe vs no good to put vp petiti­ons except they be granted: so neither will it doe vs good to pray except God heare and answer. How wee may know wh [...]ther God heareth our prayers. If now then amid our prayers, wee would be satisfied how wee may know whether God doth heare and answer our prayers? I an­swer: [Page 190] that we may conceiue something of Gods good will and pleasure in this kinde by three signes.

1 First, wh [...]n we feele that God giueth what we pray for. Thus he answered Daniel; Dan. 9.23. at the beginning of whose sup­plication the commandemant (concerning deliuerance from Babel) came forth, and the Angell was sent to shew him that he was greatly beloued. Thus sometimes also we find a sweet assurance of his loue in the forgiuenesse of our sinnes, and those graces which we sue for.

2 Secondly, when God giueth vs feruent desires to conti­nue our prayers, though we do not presently obtaine what we pray for. A loue and desire to prayer is the gift of God; and he doth not giue the meanes, but hee will bring vnto the end. Though therefore he doth not grant vs presently, b [...]cause he would haue vs make more account of his gifts when we doe enioy them: yet if he giue vs a heart to perse­uere in our suits, it is a signe that he who doth worke ordi­narily by meanes, will not continue the meanes without a purpose in his good time to giue a comfortable issue.

3 Lastly, this is also a signe that God answereth our praiers, when he giueth vs faith and patience to wait vpon him in the constant vse of the holy meanes of saluation. God doth not alwaies heare to answer vs in what we aske: yet he doth giue vs something proportionable. As hee deale with Christ, when he did offer vp prayers & supplications with strong cryings and teares to him, Hebr. 5.7. that was able to s [...]ue him from death; namely, he heard him in what he feared, not by deliuerance, but by abilitie to vndergoe it: So hee d [...]aleth with vs, not alwaies by granting what we a [...]ke, but by giuing something proportionable to it, to inable vs to wait and to stay his leasure.

By these and the like signes may wee know when and whether God doth heare vs. Let vs therefore consider [Page 191] them well, that we doe not watch vnto idle and vnprofita­ble prayer, but such as may comfort vs in these times, wherein the end of all things is at hand. Thus haue you heard the Apostles doctrine and the exhortations which he hath inferred vpon it. A more profitable theame, I am sure, wee could not haue had in these last ages. Now are the times wherein the lusts of the flesh abound. For where­as the soule of man is distinguished into these three powers and faculties, to wit, the Reasonable, Angrie, Rationalis. Irascibilis. Concupisci­bilis. and Lustfull faculties: The first may seeme to haue borne sway in the first age of the world, when the inuention and finding out of Arts and Sciences flourished. The second, in the second age of the world, (from Ninus to Iulius, as Melancthon hath it:) then were the braue Warriours, as Dauid and other Worthies. The third is all in all in this last age of the world, wherein backe and belly doe steale away all our care and obseruance. If euer, than much more now doth the soule liue in her senses. Now we are so farre from sobrietie, that Couetousnesse and Epicurisme doe lord it. Now wee are so farre from watchfulnesse, that Securitie hath taken hold of the best. Now we are so farre from praying, that God is not in all our thoughts. What shall I therefore now say? I will humbly beseech you not to forget that the end of all things is at hand; that so wee may be stirred vp to these things, lest God doe suddenly come in flaming fire, to ren­der vengeance vnto vs before we be aware.

Soli Deo gloria.

THE NEW MANS New Life.

WE reade that the tombe wherewith the carkasse of proud Sennacherib was couered had this inscription; Jntuens me ali­quis discat ess [...] piu [...]. Let him that lookes vpon me learne to be godly. Much more may a spirituall eye see this ingrauen vpon this golden say­ing of the Apostle; Let no man dare looke vpon me except he resolue to be godly. For the Apostle presenteth vs himselfe, and all the children of God in his person, vnder such an one as is dead vnto the world, and [Page 200] sinne, and liueth not the life of nature, but of grace and godlinesse. Neither is it needlesse for vs to behold such draughts in these dayes: we being not onely cast asleepe through our securitie, but dead in sinnes and tresp [...]sses, and buried vnder the clots of this world to the wofull miserie of our soules, and the dishonour of our Maker. How needfull therefore is it for vs to vse all meanes for a ioyfull resurrection: and amongst the rest, deeply to consider this speaking patterne of Paul in these words, which, in the na­turall language of them, doe make some such out-cry as this, Lift vp your heads yee gates, and be yee lift vp yee euerlasting doores, that the King of glory may come in and dwell in your hearts by faith.

To which that we may haue the more hearing eares, and from which, that, by the blessing of God, wee may reape the more comfort, let vs, with humble hearts, carry along with vs the context, sense, and seuerall obseruations setled by application vpon our soules.

Context.As for the context and coherence with the words fore­going, conceiue it thus. The Apostle (being to dispute against the Galatians, Galat. 1.6. who had made a defection from the doctrine of the Gospell to iustification by works) doth plainly set downe this proposition, That we are not iustified by the works of the Law, Galat. 2.16. but by the faith of Iesus Christ. Which being proued by a reason drawne from the feeling, iudgement, and conscience of the best Iewes, in these words [we know;] as also (as it is thought) by this testi­monie, Psal. 143.2. that by the works of the Law no flesh shall be iustified in Gods sight: he (fore-seeing that this doctrine of free iu­stification without our works might by false Apostles be charged with carnall libertie) doth propound an obiection to that purpose; Is Christ the minister of sinne? and doth with a secret detestation answer it, God forbid: As if he [Page 201] should say, Farre be it from the doctrine of the Gospell to giue libertie vnto sinne: for as I will at no hand build againe iusti­fication by workes, which I haue destroyed, because I can finde no comfort in the Law, I being dead vnto it, and it driuing mee to Christ: so I doe know that Christ is not onely my price but my purger: that Christ doth not onely say, Thy sinnes are for­giuen thee, but sinne no more lest a worse thing come vnto thee. For I account my selfe crucified with Christ, neuerthe­lesse I liue, yet not I, but Christ liueth in mee, and the life which I now liue in the flesh, I liue by the faith of the Sonne of God.

Thus I haue brought you vnto the Text. Sense. In the consi­deration whereof, I would next intreat you to stay a while vpon the meaning of the words, lest the hard and diffi­cult phrases thereof, like Asahels body, 2 Sam. 2.23. doe hinder the passing of the people by.

The hard phrases are fiue. 1 The first is when he saith [I am crucified with Christ:] for how can this be true, when hee was not conuerted to Christianitie before Christs ascension was past? For the opening of this, you must know that th [...]re is a double crucifying spoken of in the Scriptures. The first is Actuall, and so according to a double custome it may signifie two things: for according to the custome of the Iewes it is to be stoned to death, Alsted. in Theol. Catech. and a [...]terwards with cords to be bound vnto a crosse, and to be set vp (as vpon a gibbet) for a terrifying example to the like offendors: (but thus neither Paul nor Christ was crucified, Ioh. 18.31. for it was nor lawfull for the Iewes at that time to put any man to death.) But according to the custome of the Gentiles it is to bee racked and fastned to a crosse, with nailes driuen through the hands and feet of a liuing man, and so to continue vnto death. Thus Christ was cru­cified, but not Paul, or we. The second is a virtuall cruci­fying; [Page 202] and thus the children of God are said to bee cruci­fied with Christ, when they, by vertue of that communi­on and fellowship which they haue with him in his suffe­rings and death, (as the members of him their head) doe behaue themselues as those that are dead to their corrup­tions, and finde no sauour in the courses of sinne and va­nities of this world, but spend all their liuelihood in deny­ing vngodlinesse and worldly lusts, and liuing vnto God. And of this crucifying doth the Apostle speake in this place.

2 The second phrase or manner of speech is in these words, [I liue, I liue not:] How can both these bee true? I answer, they may both be true in diuers respects; I liue the life of grace and godlinesse, I liue not the life of sinne and corrupted nature. As if hee should say; It is true in­deed, I haue the same naturall organs or instruments, the same head, tongue, hands, and feete: but as there is great difference betweene a well-tuned Cymball, and a loud Cymball; so is there betweene all my parts, when they doe receiue actiuitie from God and from nature. As the graci­ous life is a death, in respect of the glorious life, (which is the cause that that life which wee shall haue in glory is for excellencie sake called Life) so the naturall life is no better than a death in respect of the life of grace.

3 The third phrase is in these words, [Christ liueth in me:] that is, Christ is my life. If you aske me, how that can be? I answer, that it is by vertue of that communion and fellow­ship which we haue with him. For as wee haue a naturall fellowship with him, by his assuming and sanctifying our natures, and becomming flesh of our flesh, and bone of our bone: and as we haue a sacramentall fellowship with him, when in the Sacrament Christ is exhibited and giuen to the faithfull receiuer, as he is able to receiue it for the nourish­ment [Page 203] of his soule: (which communion doth in this differ from a bare spirituall communion, Signis adhibitis, vel non. that all sacramentall communion is spirituall, but all spirituall is not sacramen­tall, because this is in the lawfull vse of Gods signes to this purpose.) So we haue a spirituall fellowship with Chirst, when the spirit of God doth apply Christ vnto vs by faith, and doth so bring home and concorporate him vnto vs, that from the fountaine of his holinesse, in whom all ful­nesse dwelleth, we finde our selues inclined and quickned to all holy obedience, and can feelingly say, That in that we forsake sinne, it is from the power of Christ, and in that wee purpose and endeuour good, it is by the same power also. And of this spirituall communion doth the Apostle speake in this place.

4 The fourth phrase is in these words, [I liue in the flesh.] He doth not say that he liued of the flesh, or after the flesh, as if he danced after natures pipe, but [In the flesh.] As all are not Israel, that are in Israel; so all are not of the flesh, or after the flesh, that are in the flesh: What therefore is it to liue in the flesh? It is to liue in the body: for as flesh is ta­ken for corrupted man, when the Apostle saith, That flesh and bloud cannot inherit the kingdome of heauen: and for the corruption of man, as when the holy Ghost saith, The flesh lusteth against the spirit: so is flesh taken for the body of man, by an elegancy of speech, when a member is taken for all the parts integrall, or for the whole. And thus it is taken in this place; I liue in the body.

5 The fifth hard phrase is in these words, [I liue by the faith of the Sonne of God:] What doth he meane by this? I liue by faith which doth its right office to spie out, to run vnto, and to receiue the Sonne of God. For whereas vpon the former speech, that Iesus liued in him, it might be said; Must not the heauens containe him? Yes, saith the Apo­stle, [Page 204] for he liueth in me by faith, not by sight. But you will say, why is it called, the faith of the Sonne of God? Not because wee should conceiue that faith which Iesus Christ had in himselfe, but that faith in vs, whereby he is had and posses­sed of vs: and is so called for three reasons.

First, because the Sonne of God hath purchased it for vs. The Father would not haue willed it vs, the Holy Ghost would not haue wrought it in vs, if Christ had not bought it for vs.

Secondly, because only the Son of God in Christ doth make our faith to be lawfull and laudable. As Christ is man he is a creature, and we must not flie to any creature for life and saluation, and therefore not beleeue in him. This then is it which makes our faith in him to be warran­table, that hee is the onely Sonne of God.

Thirdly, because it is not beleefe in any other person in the diuine nature, that doth conueigh life vnto vs. As veines, arteries, sinewes, muscles, and the like, doe not con­ueigh life, sense, and motion into the parts of a mans body, but as they doe receiue them from their owne proper head and heart from whence they are shot: so faith doth not conueigh spirituall life, but as it doth receiue it from our spirituall head Christ Iesus. Thus you may see our faith, Relativè Obiectivè. Instrumenta­lièr. called the faith of Christ, in respect of that relation which is betwixt him and it, he being the sauing obiect of it, and that being the instrument to conueigh life from him to euery beleeuer.

Thus we haue the seuerall phrases of the Text, which in their totall sum make vp the Apostles meaning to be thus much. Summe of the Text. Doe not thinke that, by the doctrine of Iust [...]fication by faith alone in Christ, I doe abolish the doctrine of Sanctification by the same Christ: for by vertue of my vnion with Christ by faith, I doe finde that from the foun­taine [Page 205] of his holinesse (out of whose fulnesse I doe receiue grace for grace) my sinful lusts are crucified, and I perceiue my selfe so quickned in the inner man, & translated from one glory to another into the Image of God, that I dare say, It is not I that now liue, but my Sauiour, who liueth in me by faith, whereby hee purifieth my heart, to make mee a peculiar Christian to himselfe, chosen vnto good workes.

We hauing now stayed long enough vpon the sense, may it please you from the seuerall deductions to desire further benefit. And to this end in these words let vs consider two things:

1 First, Paul his method; which is this: He was first killed, and then he was made aliue.

2 Secondly, Paul his matter; in which he doth in his owne person set downe a double estate of ours.

1 First, our estate in nature; which is implied, and may [...]e thus expressed: that vntill we haue faith we are but dead men. For if wee liue only by faith in Christ, then before we haue it, we are but dead men.

2 Secondly, our estate in grace; which is expressed, and may be set downe in three chiefe points of doctrine.

1 First, that wee haue communion in the death of Christ.

2 Secondly, that by vertue of this communion we liue by Faith.

3 Thirdly, that it is from the vertue of Christ, that we are quickned vnto all holy obedience.

To come first to Pauls method, we are to obserue, that as Paul saith, He is crucified before he liueth: So ‘We must die before we can be made aliue.’

I might here distinguish betwixt death naturall, death ciuill (as it is termed in Law,) death spirituall, and death eternall, that so I might signifie what death I meane, but [Page 206] that it is plaine enough without that labour. Only remem­ber that it is one thing to die for sinne, as malefactors who are put to death; another thing to die in sinne, as finally impenitent sinners; and another thing to die vnto sinne, as the godly: In which sense we must die before we can be made aliue. As it is with the bodie, we must all die, or all be changed, 1 Cor. 15. before we must liue for euer (which the holy Ghost maketh plaine, by the similitude of Wheat or some other graine:) so is it with the soule. Hence is it that God doth both exhort vnto this death, Coloss. 3.5. when he saith, Mortifie your earthly members; and also promiseth life vpon that death, when hee saith, Rom. 8.13. If yee mortifie the deeds of the bodie by the Spirit, yee shall liue. Neither may we wonder at this truth, whether we consider the goodnesse of grace, or the malice of sinne.

1 First, if we respect the goodnesse of grace, it is expres­sed by two effectuall words for this purpose. For some­times it is called a Resurrection, Apoc. 20.6. Iohn 5.25. as Iohn saith, Blessed are those that haue part in the first Resurrection: And Christ, The dead shall heare the voice of God, and shall arise: Both which places doe speake of a gracious arising from sinne. As therefore the holy Ghost saith, All must first die, and then comes the resurrection to iudgement: So all must first die to sinne, or they shall neuer arise to liue godlily. Sometimes againe it is called a Quickning; Psal. 119.25. as when Dauid saith, Quic­ken me according to thy Word. As therefore the Apostle saith, 1 Cor. 15. O foole, that which thou sowest is not quickned except it die: So neither are our soules quickned except they thus die.

2 Secondly, if we respect the malice of sinne, it is such a deadly aduersarie, that we cannot be deliuered from death in sinne, but by the death of sinne: if we doe not kill sin, sinne will kill vs. As AZahel pursued Abner like a swift [Page 207] Roe; so doth sinne vs euen vnto the graue, and will neuer giue vs rest till it be quite vanquished in the perfect morti­fication of the bodie against the day of the Resurrection. As therefore wee doe desire that grace may liue; so wee must striue that this deadly enemie of grace may die.

Vse 1 We, hauing thus considered the truth of this point, may deriue from it both matter of doctrine, and matter of ex­hortation. As for doctrine, it learneth vs that there must be a thorow change in all the children of God before they can be termed gracious. Iohn 11. As when Lazarus who stunke in his graue, was raised from death to life, there was a thorow change in him (a change in his parts essentiall, and a change in his parts integrall, in which respect a man might well haue said, here is not the same man:) euen so is it with eue­rie one of vs, when God makes vs gracious: which change that we doe not conceiue to be substantiall, we must marke (as we are often taught) that as there are three things to be considered in an instrument, the bodie, the strings, and the harmonie wrought by the skill of the player: So in man there is the bodie and soule, the faculties, and the worke of them. Now, touching this change, the bodie, soule, and faculties remaining intire, the change is made in the last; when discord thorow the whole man is changed into con­cord, and anomie in all the powers of man into conformi­tie to Gods will. For this cause sanctification may be com­pared vnto our sense of touching: If of blinde wee are made seeing, there is a change but in the eye: if of deafe wee are made hearing, there is a change but in the eare: if our smelling be restored, there is a change but in the nose: if our tasting be brought to vs againe, there is a change but in the pallat: but if our feeling be lost and restored, there is a change in the whole bodie. So is it with this spirituall Resurrection and quickning, which worketh a change in [Page 208] the powers of the whole bodie and soule in putting them ouer to Gods vse. There must be a new vnderstanding quickned to know Gods will, a new heart quickned to incline vnto it and imbrace it, new bodily instruments quickned to be weapons of righteousnesse vnto holinesse, yea and the whole man, 2 Cor. 5.17. or a new man, or a new creation, both in the whole soule, and bodie, and spirit, to be kept blame­lesse vntill the comming of our Lord Iesus. 1 Thess. 5.23. Thus in the first place let vs take notice of this point, that so we, entring into our selues and viewing the whole man, may discerne by a change or no change, whether we are sanctified and quick­ned yea or no.

Vse 2 Secondly, this point serueth also to exhort euery one of vs to a conscionable care to trie whether we haue life in vs yea or no. If we liue, we can say, as the father of his pro­digall sonne, This my sonne was dead, and is aliue: So I was dead, yea I am dead vnto sinne, and am aliue. Wee haue no more assurance that we are aliue, than we haue certain­tie that we are dead. If England and Ireland lay claime to one peece of ground, the triall must be this: Put a snake in­to it; if it liues, it belongs to England; if it dieth, it is Irish ground. Right so, if there be a controuersie betweene God and the Deuill, whose possession man shall be, the tri­all shall be thus: Put the Serpent sinne into him; if it liue, he is the Deuils; if it pine away and die, he is part of Gods heritage. Will you inquire then how we shall know whe­ther sin die in vs yea or no? I answer, as a man may know whether another be dead vnto nature, by the antecedent of death, to wit, sicknesse; by the concomitants of death, namely, the decay of senses and pangs of death; and by the consequents, which are, coldnesse and putrefaction: So answerably we may know whether we are dead vnto sinne these three waies.

First, by this antecedent which goeth before it, namely, See these three more largely in my Sermon on 2 Cor. 5.17. if we be sicke of sinne. If as a man surcharged with grosse humours, is neuer at ease till he haue abated them by vo­mit or purge; so we oppressed with our sinnes can haue no rest in our soules, till wee haue discouered sinne to our selues by examination, opened it to God by confession, executed reuenge vpon it by godly sorrow, and purged it by faith in Christ: then sinne is in a good degree to death.

Secondly, by these two concomitants which goe with it. First, the sense of sinne must decay: If therefore our eyes doe feebly behold vanitie, and not with that vigour and content as before; if our eares cannot endure to heare of it; if we flie from the garment spotted of the flesh, as from a Serpent; if we finde no rellish and sauour in it, but with an honest heart can say to it, as to an vnprofitable thing, Get thee hence; then are wee in a second degree in the death of sinne. But if secondly wee are come to the pangs of this death, and doe finde that our sins (through our lothnesse to forsake them) haue striued and struggled as for life, haue disturbed the peace of our soules, haue sad­ded the flesh, as those that mourne for the death of their friends, haue comforted the spirit, as those that reioyce at the death of enemies; and so haue made the paines of the new birth the greater; then are we a degree further in the death vnto sinne.

Thirdly, we shall know it by these consequents which follow vpon it, to wit, coldnesse and putrefaction. If there­fore the heat of sinne be ouer, Esay [...] and the spirit of burning doe by degrees take possession of the place to consume it: and if it rot and stinke in our account, and make vs a burthen to our selues, so long as it retaineth liuelihood in any cor­ner of our bodies or soules: then this is a fourth degree in [Page 210] the death of sinne; and that which may assure vs of a good measure of attainment to the crucifying of sinne, and li­uing vnto grace and godlinesse. In the feare of God, let vs now returne into our owne hearts and examine our selues, when we are still, by these signes, to see what proceedings we haue made in passing from death to life; that so if we finde our selues to haue part in the first Resurrection, we may be assured of our portion in glory to come.

Hauing thus brought home Paul his method vnto our consciences, and knowing that these two things are speciall meanes vnder God to worke it vpon vs; to wit, the know­ledge of our danger, and the knowledge of our deliuerance: therefore let vs goe on to consider Paul his matter in this Text. In which, concerning our miserie implied, we are to obserue, ‘That without faith we are but dead men.’

If faith in Iesus Christ be our life, then without it wee must needs be dead. That which God said to Abimelech, when he had taken away Sarah, Gen. 20. Abrahams wife, Thou art but a dead man; may be said of all men before their con­uersion to God. Hence is it that Paul telleth the Ephesians, That till Christ came they were dead in sinnes and trespasses: Ephes. 2.1.5. And the Colossians, Col 2 13. That till God quickned them with Christ, they were dead in sins, and in the vncircumcision of the flesh. In this respect those Hypocrites, who neuer cast their natural hackle, Iude vers. 12. are said, to be twice dead and plucked vp by the roots: yea, and for this cause Christ accounteth such no better than dead, Iohn 8.24. both when he saith, Except yee beleeue that I am he, yee shall die in your sinnes: As also when hee chargeth Sardi to be dead; Apoc. 3.1. and biddeth that cold disciple to follow him, Matth. 8.22. and let the dead burie the dead; that is, let those who for want of faith are spiritually dead in sinne, attend vpon the funerals of those who are corporally dead for sinne.

Neither is this obscurely signified by the Ancients, when they doe compare a sinner, who goeth on in his na­turall course, to Lazarus, who had beene dead foure daies. The first, by the lust of sinne: the second, by con­sent to sinne: the third, by the practise of sinne: and the fourth, by custome in sinne, Consuetudo pec­candi tollit sen­sum peccati. when vse in sinning doth take away the sense of sinne, as in a starke dead man.

We will not wonder that without faith we should be in no better case, if we shall consider the fit resemblances be­tweene faithlesse and dead men; which may be set downe as so many reasons in forcing this truth.

1 First, because as in dead men naturall heat is extingui­shed; so that, if you bring them to the fire, put strong wa­ters into their mouthes, rub them, chafe them, yet no heat appeareth: so where there is no faith, there is no zeale for heauenly things. In their owne quarrels they doe with Nebuchadnezzar heat the fornace seuen times hotter; but in the quarrels of God they are key-cold (as we say) and are frozen vpon the dregs of their owne secure hearts as vpon the Icie Sea.

2 Secondly, because as dead men are so senslesse, that their eyes see not, their eares heare not, their hands touch not, their pallats taste not, and their nosthrils smell not: so in them who are void of faith, their eyes see not from whence they are fallen, or into what miserie and danger by sinne and punishment; their eares heare not the voice of God that they may be saued; God calleth out, Awake thou that sleepest, stand vp from the dead, and Christ shall giue thee light, but they heare not the voice of this charmer, charme he neuer so wisely.

3 Thirdly, because as dead men smell earthly, and are carried downeward to the center without any aptnesse to rise and eleuate themselues: so where there is no faith, men [Page 212] sauour of nothing but the earth (according to that of the Prophet, O earth, earth, earth, heare the word of the Lord) and are carried downeward like moles and muck-wormes, and would be beholding to God if they might alwaies liue here in ease, singing Peters song vpon the Mount, Master, it is good for vs to be here.

4 Fourthly, because as dead men, though they haue no life, or sense, or motion in them, yet they haue their eyes looking vp to heauen (except, as in Iaacobs case, some Io­seph close them:) so faithlesse men will haue an eye to heauen, and lookes to that purpose (as Balaam when he de­sired to die the death of the righteous) though they are like the writings of liuing men vpon dead mens tombes, or a scrole of Scripture going out of the mouth of a man pain­ted in a Church window, or on a wall.

5 Fiftly, because as dead men are subiect to corruption, which made Augustine, when he beheld Caesars corps in his sepulchre at Rome, say to his mother Monica; Behold Caesar fallen to rottennesse, his belly burst with swarmes of wormes, in the hollow of his head where his christ all eyes stood, two hungry toads are feeding, his teeth appeare for want of lips to couer them: and then he crieth out, Where is thy magnifi­cence, O Caesar? so the faithlesse are corrupt like an apple rotten at the coare, like an old doating tree perished at the heart, Psal. 14. according to that of the Psalmist, Corrupt are they, and are become abhominable in their wickednesse, there is none that doth good, no not one.

Vse 1 Thus we haue taken a view of our miserie in this point: and may easily receiue from it both matter of doctrine and practise. First for doctrine, wee may learne three points.

First, what is the reason that so many heare the word, and so few are benefited? Truly herein lieth the cause, be­cause [Page 213] men want faith, and so are dead. Call, and hollow, and whoope in the eare of a dead man, pinch and pull him, yet he ariseth neuer the sooner; and we doe not won­der, because he is dead: so neither can we wonder that those who are dead in sinnes and trespasses, doe not heare the voice of God and liue; because they are dead.

2 Secondly, we learne that we haue no disposition in our selues to faith and goodnesse. Alas, wee thinke that wee haue faith to please God withall at an houres warning; therefore we presume to goe on in sinne till the houre of death. But can a dead man command faith in the houre of need? I know that when God hath inlightned the vn­derstanding, and reuealed Iesus Christ the obiect to be re­ceiued and rested in, and sanctified our soules by giuing vs the spirit of faith, which taketh away our naturall death, then we are co-workers with God (according to that old and true saying, The will being first wrought vpon, Ʋoluntas acta agit. doth to­gether worke with the first mouer:) but take a man in his first abilitie and possibilitie to helpe himselfe, and the bodie is not lesse able to helpe it selfe without the soule, than the soule is to help it selfe without the liuing seeds of faith fore­going and fore-planted in the new creation of our hearts.

3 Thirdly, we learne from hence also, that so long as we are without faith, our bodies are but (as it were) our dead soules graues. 2 Cor. 5.1. If the bodies of Gods children are an earthly house, or a house of mud walls as well as others, then the bodies of naturall men cannot but be loathsome graues. And what should dead men doe with other dwellings? or why should we thinke other of dead mens habitations? For doe but marke: First, the soule doth annoy the good with many loathsome smels of sinne and damps of iniqui­tie, as out of a graue. As God doth (as it were) smell a sa­uour of rest in the exercises of faith in Iesus Christ, and a [Page 214] sweet perfume in the faithfull prayers of his children; so doe the soules of the godly also: and as sinnes make many stinks in the nosthrils of God; so likewise in the nosthrils of good men. Againe, the fai [...]hlesse soule, as if it were pent vp in a graue, hath no freedome nor elbow-roome in the bodie to exercise it selfe either in naturall or spirituall things In naturall things it cannot giue a power of grow­ing, sense, or reason at its pleasure: for how many dwarfish, dumbe, deafe, and foolish men and women are there in the world? how is it with all of vs, who can neither adde one cubit to our stature, nor m [...]ke one haire either blacke or white? In spiritu [...]ll things wee are dead, as I haue said. Lastly, as a graue doth make that bodie that is put into it to rot, and turnes it for the most part into its owne common nature: so the bodie (if God doe not worke by the miracle of faith, and sustaine vs by vertue of the couenant) will more corrupt, and make the blinde soule more earthly, sensuall, and deuillish. For as hee that cannot worke but by a bad instrument, will be brought so out of square, that custome will breed another nature ne­uer to bring forth better fruits: so the soule being tied vn­to the bodie as to its proper instrument (it not being eleua­ted by the spirit of faith) through custome and long conti­nuance is brought to rot in bodily exercises and earthly things. Seeing therefore that our bodies are graues for our naturall dead soules, oh that all of vs might take notice of it! All I say, both good and bad: that the good might be weary of the world, seeing their whole life is but a liuing in Golgotha among dead mens graues and skuls: that the bad might content themselues with a meane graue, except they had more hope of a comfortable resurrection. That dead man were but possessed with Deuils, who hauing no hope of a ioyfull resurrection, should spend all his time [Page 215] in dressing vp and adorning his graue: so are all dead men in sinne, who, hauing no hope of the fauour of God, and of Christs dwelling in their hearts by faith, doe yet spend all their time in prouision for the graue of their bodie, the very throat whereof is an open sepulchre, venting the stinke of their rotten hearts.

Vse 2 Secondly, for practise, we learne from hence how to carry our selues to our vnconuerted friends: to wit, as those who pitty them, and pray for them, and vse all meanes for a holy resurrection. Hast thou a husband, a wife, a childe, or any friend, or enemie that hath not faith? Pitty them, mourne ouer them as Christ ouer dead Laza­rus, and as thou wouldst mourne ouer thy dead friend. Pray to the liuing God that he would quicken them. And as in the time of Christs being vpon the earth, they either brought their dead corps to Christ, or besought him to come to them: so let vs deale with our faithlesse friends; that is, let vs seeke by all meanes to bring them to Christ in the word and prayer, to see if yet Christ will meet them in his owne ordinances, to raise them out of their stinking graues of sinne. Oh that we would neuer forget to deale thus with those to whom we stand neerest in relation, that so at the length custome, if not conscience, may preuaile with vs to doe it vnto others; especially considering (as I said before) that it is full of discontent and misery to spend our daies among dead mens tombes.

Come we now from this miserable estate of ours by na­ture, to our estate by grace. Touching which, the first point which the Text offereth to be considered is this; ‘That we haue communion and fellowship in the suffering and death of Christ.’

This is plaine from the words of the Apostle [I am cru­cified with Christ;] which cannot be but by vertue of our [Page 216] communion with him. It is true, that if wee consider Christ as an indiuiduall person, and vs as particular bran­ches of another stocke, we haue no fellowship with him: For whereas fellowship betwixt disioyned persons may arise, either 1 by working the same worke in kinde which another doth, Operando. as in Corporations, brethren of the same Trade; or 2 by a co-working and partnership in the same worke, Cooperando. as when two men are conuersant in one and the selfe-same businesse; Cons [...]ntiendo. or else 3 by consenting to the act of another man, as when Dauid had fellowship in the mur­ther of Vriah: whereas (I say) wee may be thought to haue fellowship with Christ one of these three waies; yet we neither being actually crucified, nor crucified with Christ, nor consenting to his crucifying for vs, we cannot be said to haue fellowship with him. Neuerthelesse if we do consider Christ as the head of his Church, and vs as the members of his bodie: if wee doe consider him as set apart & sealed of God the Father to be a surety for vs, and vs the parties to whom he is giuen, and for whom bound, our communion and fellowship standeth firme with him.

Now that we may the better conceiue it, we must know that we haue fellowship with Christ in three things.

First, in his Natures: for the Sonne of God is made par­taker of the humane nature, that hee might make vs par­takers of the diuine nature. He became the sonne of man, that we might become the sonnes of God. 2 Pet. [...] Wee wanted sonship, & God could not giue vs that which he had not: therefore the Sonne of God alone tooke the nature of the sonnes of men, that he might restore vs to the dignitie of the sonnes of God.

Secondly, we haue fellowship with Christ in his goods: for (wee hauing nothing else that may be truly said to be ours) hee takes our cursed ragges of sinne vpon him, and [Page 217] hath communicated vs the riches of his glory. Thus saith the Apostle, God hath made Christ sinne for vs, to wit, 2 Cor. 5.21. by imputation; and is made vnto vs wisdome, righteousnesse, 1 Cor. 1.30. sanctification, and redemption.

Thirdly, we haue fellowship with him in his estates. His honourable estate is ours: for wee are risen with Christ, Col. 3.1. Eph. 2.6. and wee sit with him in heauenly places. His debased estate also is ours, as his birth, suffering vnder Pontius Pilate, his cruci­fying, his death, his descension into hell: For hence is it that we are said to be buried with Christ, Rom. 6.4, 5, 6. and to be grafted with him into the similitude of his death, yea and to haue the old man crucified with him, as in this Text.

If now you will inquire, Why wee are said to haue fel­lowship in his death? I answer: For three causes espe­cially.

1 First, Because of that sacramentall vnion which wee ha [...]e with Christ: Rom. 6. Wee are baptized into the death of Christ: We are buried with Christ in Baptisme. Baptisme doth seale vnto vs and giue vs interest in that communion which we haue in his death. For as the dipping in the pri­mitiue Church; so the sprinkling of the water now doth signifie and seale our death and buriall with Christ.

2 Secondly, Because what Christ did as Mediator of the Church, hee did it not as a priuate person, but as the head of the Church and in the roome and stead of all his elect. Hence is it that hee is called our sponsor or suretie. Heb. 7.22. For as the debt which a suretie payeth, hee payeth not onely for himselfe (because hee hath willingly made himselfe a debtor) but for the partie also for whom hee is bound: so Christ payeth for vs.

3 Thirdly, Because when wee truly turne from all sinne vnto God, as we do with all our hearts, make a deed of gift to conueigh our selues vnto God, that so in all distresse we [Page 218] may plead as Dauid, Psal. 119. I am thine, saue mee, for I doe put my trust in thee: Esa. 9.6. so God doth make a deed of gift of whole Christ to conueigh him vnto vs. As therefore we account to haue right to that which is giuen vs, as freely and as fully as if wee had purchased it, or had it by inheritance: euen so wee ascertaine and assure our selues of Christ cru­cified with all his benefits.

Vse 1 This therefore being a truth, that we haue fellowship in the sufferings of Iesus Christ, is of excellent vse both to procure the hatred and the mortification of sinne. For the first; we should grow in eternall enmitie with it, when we doe but thinke that the Lord of life was crucified for it: but if we set our selues in Christs roome and feelingly ap­prehend his paine as ours, when hee, conflicting with his Fathers wrath, cried out, My God, my God, why hast thou for­saken mee? When his soule was heauie vnto death, and he, being rosted with the fire of Gods wrath, did in a cold sea­son sweat drops of blood: if wee shall account his inv [...]te­rable losse to be ours, to wit, that our sinnes made God to withdraw his louing countenance from vs, good men to flie from vs, our friends to deny vs, our enemies to insult ouer vs, the earth to quake, the sunne to hide her light, and the rockes to rent in sunder, who will not now gnash his teeth at sinne, and cry ouer it with a holy indignation, as the Edomites ouer Ierusalem, Downe with it, downe with it, euen to the ground?

Vse 2 As to the second, to account our selues as crucified with Christ, 1 Pet. 4.1. is an excellent meanes of mortification. For he that hath suffered in the flesh hath ceased from sinne: and if wee are dead to sinne, Rom. 6.2. how shall wee yet liue therein? Wee know that when a felon is executed, hee is not onely freed from the imputation of sinne, because he hath satisfied the law, but from the practise of sinne also. The same minde must be [Page 219] in vs, that wee may mortifie the deeds of the flesh by such spirituall reasons as these are: What? am I not crucified? am I not dead? doe I yet worke the workes of darknesse, as if I liued in sinne? what is it that should make me rake together the dead bones of sinne to put new life into them? I know that it is death to heare of such a dying. Ah it is too true that wee loue our sinnes too well to let them be crucified with Christ. But shall I tell you what we may doe to helpe all? I remember that it was a law in Israel, D [...]ut. 21.11, 12. that if a beautifull woman should be taken captiue in warre, and any man should desire her as his wife, hee must shaue her head, pare her nailes, put off the garment wherein hee loued her (that is, take away all her ornaments) and if hee then liked her, let him take her into his house. Oh that we could be wise to deale thus with sinne! It hath many or­naments sutable to our corrupt natures, which doe beguile the seduced and deceiued eyes of our soules. Some sinnes are clad with profit, some with pleasure, some with ho­nour, and other some with fauour; but shaue off this allu­ring haire, fling away these tempting garments, and then yee shall see that it defaceth Gods image, dishonoureth God, grieueth and quencheth the spirit, woundeth the conscience, and presseth to hell: Now tell me whether ye like sinne yea or no? Oh that this might be a forcible in­ducement vnto vs to let our crucifying with Christ haue its diuine force.

It may be you will inquire for some plaine direction for the crucifying of sinne. If you doe, I shall soone say (by Gods blessi [...]g) much in a little. See these things more largely in my Sermon on 2 Cor. 5.17. Marke the degrees of Christs crucifying for vs, and wee must imitate it in our crucifying of sinne for Christ. Christ was appre­hended, put in hold, indited, condemned, and executed: so must we deale with sinne. Wee must apprehend it by a [Page 220] through examination, put it in hold by godly sorrow, in­dite it by a heartie confession, condemne it by a seuere iudging of our selues, and execute it by faith and a good conscience. The longer we delay, the stronger sinne is, and the harder to kill. Heare therefore that your soules may liue Let not the deuill seduce you with vaine hopes of long life, or time enough to repent in. Fishes will not be caught with a bloudy net: why will yee? Remember when one commended the Popes Legate at the Councell of Basil, Tamen Roma­nus est. Sigismond the Emperour answered, Yet hee is a Ro­mane: So let the flesh commend Satan in all his sugred al­lurements neuer so much, yet let the spirit answer, Yet hee is a deuill. Let vs neuer forget (and God giue vs vnder­standing in all things) that he is the roaring Lion seeking whom he may deuoure.

Hauing thus led you through the fellowship of Christ in his death; wee are come to that pipe, which by the force of this our communion doth conueigh life through this death, and that is Faith. Touching which wee ar [...] to ob­serue from hence; ‘That by vertue of this our communion with Christ wee liue by Faith.’

It is not our faith absolutely considered, that is our life, but as it doth vnite and knit vs vnto Iesus Christ. Not­withstanding because without faith we cannot be knit vn­to him who is our life, therefore wee are said to liue by faith.

Which to conceiue, you must know that there is a three­fold life of man: First, that which doth consist of being, life, motion, and sense; and thus wee are said to liue a sen­sitiue life. Secondly, that which doth consist of being, life, motion, sense, and reason; and thus wee liue a reasonable life. Thirdly, that which doth consist of being, life, motion, [Page 221] sense, reason, and religion; and so faith giueth vs our gra­cious liuelihood. For therefore is the Church called, The land of the liuing, because it is the company of beleeuers: Psal. 142.5. and that word which is called the word of faith, is therefore called the word of life. Hence also Christ saith, Iohn 6.47. that he that beleeueth hath life: and Peter calleth Christians, 1 Pet. 2.5. Liuing stones, because by faith they grow vp into a holy building: yea and they are said, to be begotten to a liuing hope, 1 Pet. 1.3. or a liue­ly hope, that is, a hope proceeding from faith our life, and receiuing liuelihood from thence to issue out into the acts of life.

Neither need it seeme strange vnto vs, that faith in Christ should be our life, if we doe consider these three grounds.

1 First, That by faith alone wee haue interest in our Saui­our Christ, who is the onely way, truth, and life. Iohn 14.6. For God hath set him forth to be a reconciliation through faith in his bloud: Rom. 3.25. and wee are righteous before God by the faith of Iesus Christ. If therefore we call that our liuing, which is the instrumentall cause of our naturall liuing good; much more faith which is the instrument of our spirituall good.

2 Secondly, By faith alone we haue right to those meanes of saluation wherein we haue communion and fellowship with Christ in this world. As first for the Word, it will not profit if it be not mixed with faith in them that heare it: Hebr. 4.2. that so they may take it home and apply it as a good plai­ster to their infected soules. As to the Sacraments; they doe not seale a blanke, Rom. 4.11. but are signes and seales of the righte­ousnesse of faith: and when we come vnto them wee draw neere vnto God, which must be done with a true heart in assurance of faith: Hebr. 10.22. yea we must be at peace with God (for God doth not vse to bestow such sauoury blessings vpon his enemies) but no peace without iustification by faith. Rom. 5.5. [Page 222] 3 As to prayer, Iam. 1.6. we must aske in faith, nothing wauering. We therefore hauing right vnto these things only by faith, it is not vnworthily said to be our life. Thirdly, faith giueth vn­to vs a right & title, yea & a cōfortable vse of all the things of this life. In faith (that is, hauing my person in Christ, and my warrant & allowance from God in his word) I eat my meat, put on my clothes, till my ground, take profit of my cattle, & whatsoeuer is not of faith is sin: that is, whatsoeuer is done with a trembling, Rom. 14.23. wandring, & gaine-saying consci­ence, Dubitante, Errante, Repugnante cons [...]ient [...]a. when we haue not both warrant in our hearts that our persons are reconciled vnto God in Iesus Christ, & that our actiō is agreeable or not repugnant vnto Gods wil, is sinful. Seeing therfore that our faith only giueth vs a comfortable right both to the principall and instrumentall causes of our spirituall & naturall liuing good, we may rightly conclude, that the iust man doth liue by his faith. Hab. Frō which doctrine we may learne two profitable lessons: Vse 1 first, concerning our selues; and secondly, concerning others. Concerning our selues we learne, that as the life of a man doth take possessi­on of the whole man, and quicken all the parts of him, and by degrees driueth out all the death which there it findeth: so faith possesseth, quickneth, & driueth out death from the whole soule. As when water is set ouer the fire, that heat which doth come vnto it doth by degrees possesse, warme, & driue out the cold of it: or as when the sap doth in the spring arise out of the root of the tree into the bodie and branches, it doth take away all the vnfruitfulnes of it, & by degrees doth make it bring forth bud, leafe, and fruit: so faith dealeth with our soules. For as the life of man is a power diffused through the whole man: so faith being the life of the soule is a power diffused thorow the whole soule. So that faith must be both in the minde, and in the heart. It must shew it selfe in the minde in three things. First, [Page 223] in the knowledge; for there is something euen in the very inlightning of the vnderstanding, which is of the nature of faith. Therefore the Prophet saith, Es. 53.11. that the knowledge of thy righteous seruant (that is, CHRIST) shall iustifie many; which yet cannot be wrought without faith. Secondly, in the iudgement, when we being inwardly conuinced, doe clearely resolue that Christ is the way to bee hap­py, and therefore the onely good tidings which our hearts can rest vpon. This made the Apostle say, Phil. 3.8, 9. Doubtlesse I thinke (that is, this is my resolute iudgement) that all things are losse and dung in respect of Christ. Thirdly, in our me­mories; when the greatest care in vs is, (among other things) to lay vp the words of our blessed Sauiour, Luk. Psal. 119. and to hide his promises in our hearts. Againe, faith must shew it selfe in the heart, when the heart beleeueth, Rom. 10.9. Act. 8.39. yea when wee beleeue with all our hearts: and this it doth in three things also. First, in the appetite and desires; when a man is so farre exercised in the spirituall seeking of Christ, that he de­sires rather to part with all the world if he had it, than not to haue some comfortable assurance of Gods loue in Iesus Christ. And whosoeuer shall thus sell all to buy the pearle, hath true faith: for God heareth the desires of the poore; Psal. 10.17. yet he heareth not to our comfort our prayers, except they be faithfull. Matth. 5.6. And they are blessed that hunger and thirst after righteousnesse; yet none are blessed with Abraham, but they who are of the faith of Abraham. Secondly, in the affections; when the soule is confident, and resteth vpon the promises of God in Christ, as the onely ground of happinesse. For when there are no arguments drawne from a mans sense and feeling, which may perswade him of Gods loue in Christ, yet he doth confidently relie vpon it, then is he said to liue by faith not by sight, as Ioh who pro­fessed, that though God killed him, yet would he trust in him. Iob. [Page 224] Thus also doth faith quicken other affections, (as ioy, feare, loue, and the like) directing them to their right ob­iects, and bringing them by degrees to this measure, that they are spent vpon Christ without measure. Thirdly, our faith doth shew it selfe in our wils; when the soule hauing many times a blessed experience of Gods loue is perswa­ded of it. Thus Pauls faith shewed it selfe, when he said, I am perswaded that neither life nor death (and so forth) shall seperate vs (that is, Rom. 8.38, 39. me and other Christians) from Gods loue which is in Christ Iesus our Lord. Which perswasion (as I take it) doth more naturally belong vnto the will, it being more proper to the vnderstanding to be conuicted, and to the will to be perswaded. So that though the soule be ma­ny times tossed with temptations, feares and terrours, yet more or lesse it is much refreshed with this perswasion.

Thus we see how faith quickneth the whole soule of the godly man. In which respect if wee be quickned from the death of our vnderstandings, and not of our desires; if we perceiue the inliuing of our desires, and not of our wils and affections, we haue iust cause to suspect that we haue no faith. For faith is in no part of the soule in any measure, where it is not in all parts of the soule in some measure. For in this doth the life of the soule differ from the life of the bodie: that the life of the bodie doth begin in the heart, it being that which first liues, and doth end there, it being that which last dieth; but the life of the soule which can neuer perish (though it may seeme not to worke for some time, like a member deaded with a blow) as it is in our first regeneration (like light in the aire) shed abroad thorow the whole soule; so it is alwaies to be found in all the powers of the soule, though in some man it be more pre­dominant in the vnderstanding, in some in the desires, and in some others in the will and affections. Now therefore [Page 225] let vs from hence-forth enter into our owne soules, to trie whether we haue faith yea or no. If we haue, it is our life, and if it be our life, it quickneth both our vnderstandings to know Christ, our iudgements to approue him as our on­ly Sauiour and Redeemer, our memories to treasure vp the promises, our desires to haue an vnquenchable thirst after him, our affections to be spent vpon him, our wils in some measure to be perswaded of his loue to vs, and our whole soules to droope and mourne in our Christian ioy, because we cannot receiue him more fully in the whole to our end­lesse comfort.

Vse 2 Secondly, concerning others, we learne from this life of faith, who are the men that onely may be said to liue: to wit, the godly man; because he only hath faith. The great man liueth gallantly, the voluptuous man liueth merrily, the rich man wealthily, the politicke man warily, only the faithfull man liueth indeed, because he liueth graciously. This is true life, and all other liues are deaths to this. The wealthie mans life is full of care, feare, griefe; but Faith triumpheth, That neither life nor death, principalitie nor power, things present nor things to come, shall be able to separate vs from the loue of God in Christ Iesus. The poore mans life is full of discontent and penury; but Faith can want and abound, and in stead of other dainties doth euery day feed vpon Christ. The Infants life is full of mourning and crying; but Faith glads the heart in the midst of heaui­nesse, and makes it many times reioyce with ioy vnspeak­able and glorious. The young mans life is full of passion, wauering, and fickle inconstancie; but Faith doth so bal­lace our soules, that we runne a setled course, and sweare to keepe Gods righteous iudgements. The old mans life is full of deafenesse, dulnesse, decayednesse; but Faith seeth thorow the clouds life in death, glory in shame, yea it hea­reth [Page 226] the voice of God in euery sentence, and though the outward man perish, yet in the inner and hid man of the heart, Faith reneweth vs daily. Although therefore we must liue other liues both naturall and ciuill, yet let vs make more account of this, That Christ liueth in vs by faith, than of all other liues whatsoeuer.

Thus haue I brought you along vnto the last thing which I shall obserue from hence, that is, the exercise and expressement of that power which Faith giueth vs by our communion with Christ in a vertuous and holy life. For as hee hath said, that wee haue fellowship in his death for our mortification; that we are quickned by faith in him for our viuification: so, that we, through that quickning power which wee doe receiue from Christ by faith, are made liuely vnto all holy obedience. Therefore is it that the Apostle saith, It is not I, but Christ that quickneth mee, concerning the life that we now liue, to liue graciously. Whence we must marke: ‘That it is from the vertue and power of Christ, that wee are quickned to all holy obedience.’

Though we haue faith, yet we must not pride our selues in it; for it is not faith in it selfe that quickneth vs, but as it is a diuine power, whereby we doe receiue that life which is in Christ. Iohn 5.21. Therefore is it said, That the Sonne quickneth whom he will. Yea, and hence is it that the Scripture is so exact in setting downe our weaknesse. For whereas there are seuen degrees to be considered for the effecting of a good thing, the Scriptures shew that man is weake in all of them. Psal. Can man thinke good? No: The Lord knoweth the thoughts of men that they are but vaine: and wee are not sufficient of our selues to thinke a good thought. 2 Cor. 2.14. Can we vnderstand good? 1 Cor. 2.14. Rom. 8.7. No: The naturall man perceiueth not the things of the Spirit of God; Yea, the wisdome of flesh is [Page 227] enmitie against God. Can we will and desire good? No: It is God that worketh in vs both the will and the deed. Phil. 2.13. Can we speake good? No: Prov. 16.1. The wife man may purpose a thing in his heart, but the answer of the tongue is of the Lord: there­fore Dauid prayeth to God that he would open his lips that his mouth might set forth his praise. Psal. 51.15. If he could not tune his tongue, much lesse could he turne his heart. Can wee begin to doe good? No: as Esay saith, The children are come to the birth, and there is no strength to bring forth: so may we say of our inward good; for it is God that be­ginneth this good worke in vs. Philip. 1.6. Can wee doe or worke any good? No: I know that the way of man is not in himselfe; Ier. 10.23. for without Christ we can doe nothing. Ioh. 15.5. Can we perfect any thing that good is? No: To will is present with vs (as with Paul) when we are sanctified, but we haue no power to per­forme. If God should bring vs to the gates of heauen, and there leaue vs, we should perish. He must still be with vs both as the author and finisher of our faith. Hebr. 12. It is he that must admonish vs of that good which wee haue to doe, Monendo, Movendo, Removendo. that must stir vs vp to doe it, and that must remoue those, im­pediments which hinder vs. Now why should the Scrip­ture thus anatomize the parts of our weaknesse in good, but to teach vs that all our strength and power is from Christ?

Excellent also to this purpose is that Euangelicall out­cry: Hoe, euery one that thirsteth come ye to the waters, Es. 55.1. and ye that haue no siluer come, buy, and eat; come I say, buy wine and milke without siluer and without money. Into which words if we pierce with a spirituall eye, we shall finde that they offer two things to be considered: A good turne from God, and a dutie from vs. In the first, hee doth first condition with the buyer, and hee doth allow or license two sorts to buy of him: Him that is thirstie, that is, hee [Page 228] that out of a sight of Christs worth, and his owne vnwor­thinesse doth pant after Christ; and him that hath no siluer, that is, he that hath denied himselfe, and in his owne eyes is nothing: secondly, hee doth make his offer; In which, first, he doth make knowne his ware-house, that is, Christ: and thus much is implied in the nature of the words, which are a prophecie concerning Christ: secondly, hee offereth his ware vnder three words; water, milke, and wine; implying that in Christ is to bee found matters of conueniencie, necessitie, and delight: thirdly, hee pitcheth the price, and setteth it downe negatiuely, that God keep­eth an open house for beggars, and not a shop for buyers; he keepeth an hospitall not an ordinarie: for it commeth without siluer and without mony. Secondly, hee setteth downe a dutie from vs: for he telleth vs that if we be such buyers and like the price, we must come, buy, and eat. So that in these words you may plainely perceiue that the Prophet doth cleerely set downe these two things. First, that we haue nothing, wee are without spirituall siluer and money. Phil. Secondly, that Christ is all in all things vnto vs, and that God doth blesse vs with all spirituall blessings in hea­uenly things in Christ. Eph. 1.3. Hence is it that the holy Ghost saith, It pleased the Father that in him should all fulnesse dwell: Col. 1.19. Ioh. 1.16. and that out of his fulnesse wee all receiue grace for grace; that is, the free fauour of the remission of our sinnes, and all other spirituall good depending vpon it, for the free fauour of God is Christ himselfe: yea and all this out of Gods ap­pointment, 1 Cor. 1.30. who hath made him to vs wisdome, righteous­nesse, sanctification, and redemption.

Vse 1 Oh that the consideration of this point might thorowly enter into our soules! for we shall finde it both to be a ground of the deniall of our selues, and of attendance vpon Christ. Christ doth require that wee would denie [Page 229] our selues, and follow him: and in this doctrine we haue a ground for both. First, for deniall of our selues; who doth not denie himselfe, and make himselfe nothing in his owne eyes, when he duely considers that it is Christ who quickneth him? I know that naturally we haue a great desire to haue some worth in our selues. ‘I remember how it was with Alexander when he went into the Indies; hee caused horse-shooes, and bitts of bridles, and speares, and swords of an vnwonted bignesse to be left behinde him, and all because men, that came thither in after-times, and should heare that Alexander had beene there, might say, Surely Alexander was a mighty man indeed, a man of great power and worth:’ right so is it with vs; we are sicke of the same disease: we desire with Saul, to be honoured before the people: we would faine be some bodie, or at least we would be worth more than nothing. Hence doe come the diuiding conceits betweene God and mans will in the power of conuersion, and betwixt faith and workes in the case of iustification. Hence also comes in the cursed opi­nion of merits (at the least in the gratious works of Gods sonnes) and of our being saued by our good beleefe to God-wards; by louing God aboue all, and our neighbours as our selues, and the like. But let vs neuer forget that Christ must increase, and we must decrease; that it is Christ that liueth in vs (euen when we are at the best) and giueth vs all power, and that therefore we haue and are nothing: Christ neuer helpeth but in extreme need. As God dealt with the Israelites at the red Sea, when the Sea was before them, the hill [...] vpon one hand, the sea on the other, and the Aegyptians behind them, then he saith to Moses, Stretch out thy rod; and to the Sea, Stay thy proud waues, be made into walls for the defence of my people: so Christ when he brin­geth his disciples to cry out, Saue Master, we perish, then he [Page 230] rebukes the windes: when they cry out with Iehoshaphat, Lord we know not what to doe, but our eyes are towards thee; when they haue no power, no worth in themselues and their owne eyes, then he makes them strong in the Lord, and in the power of his might. As therefore we loue our owne soules, as wee desire to haue part and fellowship with Christ, to be made wise by his wisdome, without guilt with his righteousnesse, without preuailing filth with his holi­nesse, and without apostacie with his redemption: so let vs be carefull to denie our selues, and lay downe at his feet the crowne of our glory.

Secondly, for attendance: who will not follow Christ, who is such a bountifull master, that hee putteth new life into all his followers? No great men need sue for atten­dants; yet their followers many times are compared to fasting daies, which are next vnto holy-daies, but otherwise they are the leanest daies in all the weeke: much lesse need those honourable masters sue for any, who doe most for their seruitours, they shall haue offerers good store. And shall it be otherwise with Christ? Shall such a master want followers, Matth. 11. who calleth out vnto vs, Come vnto me all yee that are weary and heauy laden, and I will refresh you? Oh what an argument is this that we feele not the want of Christ and his societie! It may be you will say, that Christ indeed claddeth you with mourning and persecution: and is he also the fountaine of life and holinesse to them that come vnto him? Yea verily: As Adams vnrighteousnesse and vnholinesse is the fountaine of our guilt and corrup­tion: so Christs righteousnesse and holinesse is not onely the matter of our righteousnesse, but the root of our san­ctification also. By faith we are vnited vnto Iesus Christ, and ingraffed into him, and as the root doth send vp iuyce into the branches; so doth Christ shoot in diuine spirits, [Page 231] and infuse holinesse into his members. But, saith the be­leeuer, I haue beleeued in Christ, yet I finde not my bloudy issue of sinne to be staied with this touch. Listen therefore a while. It is possible for vs to haue spirituall life, and not to discerne it. And if yet further thou doe inquire, how this our communion with Christ may so be aduan­ced, that we may finde life deriued into our soules from our spirituall touch of Christ? I answer: In the vse of three ordinarie meanes of saluation. First, in prayer: Aske and I will giue. If the spirit of supplication commeth once, then as it bindeth Gods hands, as when God said, Now Moses let me alone; so it openeth Gods hands, as Elias did when he obtained showres; yea and openeth all the passa­ges betwixt Christ our head and vs his members, whereby spirituall life is deriued into vs. Which of Gods children haue not felt sinne stabbed and dying in this dutie, and Christ liuing to controll sinne, and to comfort vs against all discouragements.

Secondly, in the word of God preached: Heare and your soules shall liue. Where is he who hath heard of conscience, and not of custome, who hath not found Christ in this du­tie lashing the seared conscience, quickning the dead affe­ctions, inclining the rebellious will, and drawing out reso­lutions from the whole man to follow Christ?

Thirdly, in the Sacrament: the bread and cup is the spirituall communion of the bodie and bloud of Christ. What faithfull man hath not felt Christ cast an inward shame vpon the soule for entertaining him into so foule an house? Yea, and how easie is it in that seale of Gods fa­uour to finde him pricking the soule for sinne past, and strengthning the weake hands of faith against sin to come? As thou wouldst haue comfort to thy soule, mark [...] how Christ deriueth holinesse in these meanes of saluation, that [Page 232] thou maist finde it drop by experience, that so thou, percei­uing him to be such a fountaine opened to the house of Dauid for sinne and for vncleannesse, maist runne vnto him for cleannesse, and follow after for comfort and stabilitie in all thy courses.

Thus we haue considered our miserie to lament it, and our deliuerance to worke in vs thankfull hearts. As there­fore the Iewes vowed, If I forget thee, ô Ierusalem, let my right hand forget her cunning: so with an humble resolu­tion (depending vpon the power of Christ for perfor­mance) let vs determine to write Christ in red letters in the tables of our hearts, and neuer forget him to be the well-spring of life and holinesse, that all things may be losse and dung vnto vs in respect of that treasure which is in him to our endlesse ioy.

Soli Deo gloria.

THE TRIAL OF True Religion.

IT is well obserued by Diuines, that the Apostles, in planting and watering the Churches of Christ, laboured two things especially. First, the plaine and powerfull deliuerie of the mysteries of Faith, both by word and writing, tha [...] so both Iewes and Gentiles might be brought to embrace them. Secondly, the plaine and power­full [Page 242] expressing and pressing of the obedience of Faith, and such a life as becommeth the Gospell of Christ Iesus.

In both these kindes Paul was excellent: but in the lat­ter he was more briefe thorow all his Epistles. The other Apostles were more briefe in the doctrine of Faith, and in the duties of Christian profession more large and plentiful. Saint Peter principally laboureth for pietie, patience, and constancie against false apostles. Saint Iohn for the loue of God and of the Saints. Saint Iude against false teachers and hypocrites. And this our Apostle Iames laboureth for patience vnder the Crosse and a Christian life. In the performance whereof (as D [...]uines doe well agree) wee meet with something which doth not occurre in the wri­tings of the other Apostles. None doth so clearely deli­uer the cause of sinne: the necessary issue of workes from iustifying faith: the concatenation and vnion of the whole Law: the imperfection of humane righteousnesse from the miscariage of the tongue: our dependance vpon the prouidence of God euen in ciuill things: and the carriage of sicke persons in those miraculous times. In these points (I say) this Apostle carrieth away the bell from the rest.

The principall point in this Epistle doth seeme to be this: That with the faith of Christ Christian workes are to be ioyned: Wherein we must walke to the end of our Faith, which is the saluation of our soules. The principall rea­son whereby he vrgeth it, is this: because the faith of Christ (which in securitanes is falsely so called) without Christian life is but a dead carkasse or vaine shadow of faith, and not a liuing faith, or that Spirit of Faith, which the Apostle speaketh of. Hence therefore doth he take occasion to vrge to diuers parts of Christian life and good conuersation. In this Chapter he treateth of three points. First, of the temptations of Christians, both outward by afflictions, [Page 243] and inward by lusts: Secondly, of the hearing and doing of the Word of God: and thirdly, in the two last verses, of true and false religion. In the first of which hee shewes what religion is in vaine: in the second of which he shewes what religion will beare the touch and triall.

Wee haue to doe with the second at this time: wherein religion is described; First, by the affections, properties, or adiuncts of it, when it is said to be pure and vndefiled be­fore God: And secondly, by the fruits and effects of it; and those both towards others, while it workes vs to visit the fatherlesse and widowes in aduersitie, as also in our selues who haue it, while it workes vs to keepe our selues vnspot­ted of the world.

To conceiue aright of these things, for our further vse and benefit, I must open vnto you, First, the thing spoken of; and secondly, that which is spoken of it. The thing spoken of is Religion: and is so called, either from our rea­ding againe the defaced or new written law in our hearts; Relegendo. of which writing Ieremy speaketh, saying, Ier. 31.33. I will put my law in their inward parts, and write it in their hearts: or from our knitting to God againe from whom wee had made a cursed defection; Religando. because in our regeneration wee are by faith vnited vnto him againe in Christ Iesus: or else from our choosing of God againe to bee our God and master, Reeligendo. when we doe renounce the world, the flesh, and the deuill. This religion signifieth here that worship and seruice which is proper to God, [...]. which hee will neither haue to be giuen to others, [...]. Col. 2.18. [...]. vers. 2 in which respect he doth forbid the wor­ship of [...]els; nor to be inuented or prescribed by o­thers, in which respect he will haue vs cast away all shew of wisdome in will-worship or voluntary religion.

Now touching this religion, the Apostle doth first call it pure: thereby secretly implying that there is an impure [Page 244] religion, as well as that which is pure (there being a Church of the malignant as well as a company of beleeuers and faithfull ones:) but as for true religion, it is Pure, without the drosse of superstition, and mixture of humane inuen­tion: it must be as it were purged by fire, as haply the English word Pure doth signifie, if it bee lawfull for vs to guesse that it is, with a little alteration, borrowed from that Greeke word which signifieth fire: [...]. which well also answe­reth to the Greeke here, [...], à [...], purgo. which commeth of a word that doth signifie to purge.

Againe, hee saith that this religion is vndefiled before God: because it is a speciall propertie of true religion to approue it selfe to God. False religions are all for shew and for outward pompe, as harlo [...]s are for garish and immo­dest attire to allure louers, Psal. 45. but the Kings daughter is all glo­rious within, and standeth more vpon the vprightnesse of her heart to God, than the ornaments of her body in the sight of men and Angels.

Duo [...] v [...]rae reli [...]ion [...]s, unam juvans proximum, alte­rum s [...]rv [...]is sei [...]sum.But doth true religion altogether make vs to approue our selues to God? Principally it doth: yet withall it worketh a helping of our neighbour, and a sauing of our selues from the tainture of a wicked generation. In respect of others, it doth visit the fatherlesse and widowes: signify­ing thereby thus much, that it putteth vs into the honou­rable imployment of works of mercy to them that are in misery. For though he nameth onely these two obiects of mercy, (both because no works of mercy are more eagerly or more often pressed than the defence of orphanes and widowes; as also because such persons are t [...]y times most miserable and most neglected) yet I am not without the iudgement of the learned, if I comprehend all workes of mercy vnder it.

Againe, in respect of our selues, it preserueth or keepeth [Page 245] vs safe from the defilements, or the blots and spots of the world. Signifying thereby, that religion will keepe vs from the wilfull breaches of the law, which do make vs like spotted Leopards, scandalous in the eyes of others, & couered with garments spotted of the flesh. Ob. Yea but all this while (you will say) the Apostle hath not described the very life of true religion, which stands in beleeuing and knowing by a comfortable experience that Iesus is the Christ the Sonne of the liuing God. Sol. It is true, that the Apostle describes it not by the intrinsicall forme and essence of it, but by the out­ward badges and markes whereby it is discouered. Hee knew well enough that euery one that professeth religion will be apt to boast of these things: concerning which, be­cause they are in the heart, euery hypocrite may goe away with his owne brag without controll: therefore as it was with the Psalmist, when he asked who was a true member of the Church vpon earth, and who should goe to heauen? Psal. 15.1, 2, &c. hee giueth almost all outward notes drawne from the se­cond table, which fall into other mens apprehensions: euen so it is with our blessed Apostle; he giueth visible and palpable notes of religion, which doe occurre to the senses of ordinary men, and are the recognizances of pure re­ligion.

Thus I hauing opened, and (in some measure) cleared the words, wee come vnto the doctrine contained in the same, the whole whereof (so farre as I shall touch) I shall striue to referre to these foure grounds:

1 First, That euery one of vs must haue a religion.

2 Secondly, Wee must be of that religion which doth most approue it selfe vnto God.

3 Thirdly, [...]his religion is a mercifull religion.

4 Fourthly, This religion will keepe vs from professed and purposed tainture.

We must haue a religion.As to the first point: We may be sure of this, that God would not learne vs to know religion, if he did not withall require that wee should be of it. In that therefore he mar­keth it out, he doth imply that we must haue it, to professe and cleaue vnto both in life and death, and to try the truth of it by these notes which God offereth. To presse then the hauing of a religion vnto vs, doe but consider three grounds.

1 First, Religion is that which assureth our hearts, that we haue right in God and Christ, and so are the temples of the holy Ghost, Christs members, and Gods children, who may expect maintenance from him. Who haue right in a King, but they who are knit vnto him by subiection and loyaltie? So none but they who are knit vnto God by re­ligion, can say that they haue either right in God, or in the things of God. He that is without God and without Christ, (as if hee should say, without religion) is an aliant from the common-wealth of Israel, Ephes. 2.12. and a stranger from the couenants of promise, and hath no hope.

2 Secondly, Religion is that which is the mother of all diuine vertue, whereby we are made like vnto God. Religi­on (saith Iames here) will make vs doe good to others and preserue our selues. Prou. 1.7. The feare of God (that is, religion) is the beginning of wisdome. The religious Proselites followed Paul and Barnabas for heauenly instructions: Act. 13.43. The religion of Daniel made him to determine in his heart that hee would not defile himselfe with the Kings meat: Dan. 1.8. The religion of Shadrach, Dan. 3. Mesach, and Abednego, made them to refuse to bowe to that accursed Idol; And the religion of Ioseph preserued him from vnchastitie, and made him swallow downe (as it were) without sense the vnkindnesses of his brethren: Gen. 50.19. Feare not (saith he to his timorous brethren) am I in Gods stead, to take vengeance out of his hand? or am [Page 247] not I vnder God? Both which speeches doe manifest his re­ligion, and that it was that which brought forth this his vertuous carriage.

3 Thirdly, Where there is no religion, there can bee no­thing but licentiousnesse and disorder: all the wickednesse of men, who goe shrowded vnder the religious title of Christians, is practised by them for want of religion. So professed Atheists (if it were possible that they should be such at all times) doe commit all their outrages for want of religion: and for want of religion is it also that they who professe they know God, but by workes deny him, Tit. 1.16. are abhominable and disobedient, and vnto euery good worke reprobate. As without a counterfeit religion, there could bee no ciuill vertue (in which respect they who knew not the true God would still faine a religion to restrain nature:) so without the true religion there will be nothing but co­loured vertue or outragious vice. In the old world religi­on was corrupted, and therefore it was no wonder, that the wickednesse of man was great in the earth. Gen. 6.5. Abraham saw that in the court of Abimelech there was no feare of God, that is, Gen. 20.11. no true religion, and therefore he thought iustly that they would slay him for his wiues sake. The Gentiles turned the glory of the incorruptible God, Ro. 1.23, 24, &c to the similitude of an image of a corruptible man, and of birds, and foure-footed beasts, and cree­ping things; and therfore we doe not wonder though they were giuen vp in their hearts lusts to vncleannesse, and to other abhominable and hatefull wickednesses.

Seeing therefore, that religion doth assure our hearts of our right in Christ, doth breed vertue, and in the absence of it doth leaue a fearefull gap for all impietie; it is neces­sary that we should haue a religion.

Ob. But it may be you will say, that it is needlesse to presse this, because all of vs haue a religion already. Sol. I answer two [Page 248] things. First, there are many & too many in all places, who doe not know by experience in themselues what religion meaneth. 2 Chro. 15.3. As it was in the daies of Asa, Israel had been a long time without the true God: so is it with many euen in these daies. They can say with some of old; In this religion I was borne, In hac fide natus sum, Eutyches olim d [...]xit; In ha [...] fide g [...]nitus sum; vsque hodie vixi in ea, & op­to mori. and though I haue not found it, yet it hath found me, and I know none other: and yet they cannot tell what religion meaneth. To conceiue the truth of which point, take but two meditations concerning religion. First, they who are knit to God by religion haue a kind of sweet violence offe­red vnto their natures, & are drawne with him into the pra­ctise of that which is good in Gods sight. Ye know that ac­cording to that whereunto we are tied, we are carried and swaied from this to that. If we are linked to wicked men, we are drawne to consent vnto them: if vnto good men, we will follow them. Seeing therfore that according to our naturall motion by which we are carried downeward to be earthly, sensuall, Iam. 3.15. and deuillish, we see too many men to cleaue vnto vaine vanities, & so to forsake their owne mercy: Yea, seeing we see a world of men lie in wickednes, as it were drowned in the dregs of impietie; it is euident that they are not tied vnto God by religion who would pull them another way. Secondly, they who are knit to God by religion, will with carefull hearts pray to God that he would neuer cut the cord asunder, nor euer let goe his hold, but that he would euer goe with them, & support them from falling into any miserie. We haue had experience of our danger when we were knit vnto the world & the flesh: and therefore finding a better and more comfortable band, we will desire it may neuer be cracked. As he that hangeth by a rope frō an high Tower, or ouer a Well, knowing himselfe to be at the mer­cy of him that holdeth it, will cry to him, and intreat him earnestly to hold fast: so they, who are vnited vnto God by [Page 249] religion, and see their danger if he let goe, will neuer giue o­uer to pray, that he will be intreated for euer to take such hold of them, that they may with Cornelius be deuout men, Act. 10.2. and religious, Act. 13.43, 50. as those proselytes & honourable women are called. Seeing therfore that this heauenly dutie of prayer is so much neglected, and for the most part turned into a lip-labour, and degenerated from the worke of the heart to the worke of the knowing head, and voluble tongue: it is a signe that many and many are not knit to God by religion.

Secondly, consider that the religion of many doth not proceed frō the establishment of Gods free spirit: and so, Psal. 51.12. it not being free, is as none in truth. Like the mony-changers of old, many come to the Temple, Ioh. 2. rather to sell doues than to serue God. Many (I say) seeme to be religious, either be­cause they might gaine by others (as that Pope, who in ho­nour of S. Peter dined vpon a net till hee had caught the Popedome,) or at the least because they would not lose (as those who ioyne themselues to the assemblies of the Saints for feare of penalties.) These are like those who sought Christ, not because they saw the miracles, Ioh. 6. but because they ate & were satisfied. The Deuil may iustly fasten his vniust accusa­tion of Iob vpō such, that they feare not God, that is, Iob 1.9. that they are not religious for nothing. In which respect such may iustly doubt that they haue as yet no religiō as they should.

What shall I say then? Vſe. I desire to exhort euery one of vs to be of a religion, Psal. 110.13. and to giue our names to God for vo­luntarie or willing seruice. All the while we are out of this knot, we are a prey to the Deuill, and are ready to be wound about the finger of euery seducer, and to be blowne about with euery winde of doctrine. For whence is it that men either alter their religion, or stubbornly per­sist in their false religion, but in part because they haue no religion at all as they should? They went out from vs, (saith [Page 250] Iohn) but they were not of vs: for if they had beene of vs, they would haue continued with vs. As if hee should say; If these limmes of the seducing Antichrists had euer had true religion, they would not haue forsaken the fellowship of the Church and communion of the Saints. To preuent this therefore we must be exhorted to haue a religion.

What we must doe to haue a religion.But you will aske me: What must we doe that wee may haue a religion? I answer: first, we must consider, that by nature, as we are in the loynes of sinfull Adam, and conti­nue with his guilt and filth, we are of the Deuils religion, euen children of wrath. Eph. 2.3. And though, through Gods ordi­nance and appointment, we doe receiue an outward signe and seale of the Christian religion in Baptisme; Rom 4.11. yet so soone as euer we come to crawle, we are so prone to euill, and so backward vnto good, as if we loued the Deuils reli­gion best.

Secondly, we must see this our miserable estate, be asha­med of it, and desire to enter into couenant with God, that he may be our God and we his people. This is called, a bringing againe vnto the Lord: 2 Chro. 19.4. the practise of which wee may see in Iosiah, who while he was yet a childe began to seeke after the God of Dauid his father. 2 Chro. 34.3. And this example ought to be a monitor from generation to generation of what euery one of vs ought to doe.

Thirdly, we must with care and conscience attend vp­on the meanes of saluation, as they are offered vnto vs in the ministery of the Church of God; that so wee may know the vertues and powers of this couenant to doe thereafter. 2 Cor. 1.24. For though wee haue no dominion ouer your faith (in which respect the Apostle saith to the Corinthi­ans, 1 Cor. 10.15. Iudge ye what I say,) yet wee are helpers of your ioy; and are ministers by whom yee beleeue. 1 Cor. 3.5. As therefore Moses said of the bush which burned and not consumed, Ex. 3.3. I will turne [Page 251] aside now and see this great sight: So must wee say of the Church which is afflicted, and yet is not quite ouer-borne, I will turne aside now, and heare what this great message is which it bringeth to direct me to heauen and happinesse.

Fourthly, we must openly professe our selues to be in couenant with God. Titus 1.1. This the Apostle calleth an acknow­ledgement of the truth, which is according to godlinesse: and euery one of vs must labour for it, both by encreasing our knowledge in the things of God, as also by labouring for a good and a godly life, and preparing our selues to giue a reason of the hope that is in vs, 1 Pet. 3.15. through the vse of such meanes of knowledge and holinesse as God hath appoin­ted. I know that euery one of vs cannot attaine vnto the like measure in this kinde. For some of vs are so slow of heart and dull of hearing, Luke 24.25. that when as concerning the time we ought to be teachers, Hebr. 5.11, 12. yet wee haue need againe to be taught the first principles of the word of God; and are become such as haue need of milke, and not of strong meat: yet, for all that, wee must aime at, and striue that through long custome, in hea­ring, meditation, and conference, Hebr. 5.14. we may haue our wits ex­ercised to discerne both good and euill, that so wee may with more boldnesse appeare before the greatest enemies of truth and profession.

Fiftly, we must renue our couenant with God in the Sa­crament of the Lords Supper so often as conueniently we can: and with feare and trembling desire God to assure vnto vs the comforts of the Gospell, according to the sin­ceritie of our hearts. Yee know that Sacraments are called seales: and the reason is, because in their lawfull and holy vse they haue a confirming, conueying and concluding nature. They doe confirme, because they doe as pledges visibly strengthen our faith in the promises. They doe conuey, because as written instruments by the ordinations [Page 252] of Princes are conueyances of houses, and lands, and in­heritances vnto vs, though we are many miles from them: so by the ordination of God the Sacraments are no natu­rall, but voluntary instruments to settle and assure Iesus Christ vpon and vnto vs (being fitly prepared according to his will) though he be ascended into heauen, and sits at the right hand of God: They doe conclude, because, as sealing and deliuering is the latter end of a bargaine, and doth shut it vp, so the Sacraments doe conclude and shut vp the couenant betweene God and vs, to our endlesse comforts; if, according to those abilities which God hath vouchsafed vnto vs, we keepe touch with him. In this re­gard as we do publikely enter couenant with God in Bap­tisme, and manifest our consciences in the same, when we turne from our wicked waies, to serue the liuing God in vp­rightnesse and truth: so we doe or should renue our coue­nant in the Lords Supper, to our more watchfull and wa­rie walking in the waies of pietie and godlinesse.

Per delicta quo­tidianae incursio­nis.Lastly, because through the treacherie of the flesh wee cannot but faile through daily errours, in a greater mea­sure than wee would; therefore (if wee will be of a reli­gion) wee must humbly d [...]pend vpon God by prayer for pardon against sinne past, and for spirituall power against sinne to come, and that euery day.

Thus I haue taught you what wee must doe to haue a religion. But yet we are not the nearer to God, if wee be not of that religion which is pleasing to him: and there­fore we must now leaue this point, and passe along to the next.

2 The second ground then to bee considered is this: That

We must be of that Religion which doth most approue it selfe to God.

For this is the reason that this Religion, We must haue that Religion which doth most approue it selfe vnto God. which we must haue, is described to be pure and vndefiled before God: thereby implying that the true Religion doth most labour for that. And that it must be so, will appeare by diuers considerations.

1 First, In shew the religion of Hypocrites hath equalled the true Religion. It hath equalled it in sacrifices: for Kain brought an oblation to God of the fruit of the ground. Gen. 4.3. So like­wise in prayer: for the hypocriticall Iewes stretched out their hands and made many prayers vnto God. Esay 1.15. So likewise in preaching: for we haue Iudas a Preacher as well as Peter, and many hypocrites will say, Matth. 7.22. Haue wee not by thy name prophecied? So likewise in hearing: for as God saith to hypocrites by Esay, Yee seeke me daily, (to wit, Esay 58.2. in the Mini­sterie of the Word) and will know my waies euen as a Nation that did righteously: So by EZ [...]kiel, My people fit before thee, Ezek. 33.31. and heare thy words, but they will not doe them, for with their mouths they make iests, and their hearts are after couetousnesse. So likewise in profession: for euen they shall say, Lord, Lord, who shall not enter into the Kingdome of heauen. Matth. 7.21. And the foolish Virgins who receiued this doome, Matth 25. I know you not, h [...]d lampes of profession, and said, Lord, Lord. So likewise in fasting: for the Prophet speaketh of such dis­sembling wre [...]ches, who fasted vnto strife and debate, and to smite with the fist of wickednesse, that they draw neare to God on the day of their Fast, and say, Esay 58.2, 3, 4. Wherefore haue we fasted, and thou seest it not? We haue punished our selues, and thou regardest not: as if they were the sincerest fasters in the world. So likewise euen in giuing of almes; for euen the hypocrites of old did giue almes, Matth. 6.2. and that with a great grace, when they made the trumpet to be blowne before them. Thus the hypocrites religion in shew hath beene as good as the best.

2 Secondly, in shew the religion of open wicked men hath beene as good as the true. 2 Sam. 15. Matth. 2. Absolon will make shew of per­forming a Vow at Hebron: Herod of worshipping Christ, and of another Herod hearing Iohn gladly: Prou. [...]. yea the Harlot her selfe hath made her peace offerings and payed her vowes: and Christ doth so discouer the rich Gluttons wickednes, that we may yet see the religion of his linage, saying, They haue Moses and the Prophets. L [...]ke 16. What wicked man doth not frame a religion to himselfe in appearance and shew, to stop the mouth of his conscience, and gloze with the world? None shall bow lower than he; none shall looke more sowre in the day of fasting; and in all the kindes of superstition none shall more glister with deuotion in the view of men, especially in the day of affliction and houre of death.

3 Thirdly, in shew euen false religion may imitate the true. Let God haue a Temple, so hath the Deuill: yea where God hath his Church, the Deuill hath his Chapell and Synagogue, Apoc. 2.12. as his Throne in Pergamus, and Antichrist with his apostacie in the Temple of God. 2 Thess. 2.4. If God answer from betweene the Cherubims, the Deuill will haue his oracles. Let him haue his Priests, the Deuil also will haue Arch-fla­mines and Flamines, his Druids, Sophists, Sacrificers, and the like. The Deuill and his instruments haue still beene seene to be Gods apes, to imitate him (so farre as it hath been permitted vnto them) in the great workes of his crea­tion and prouidence.

4 Fourthly, in shew false religion may not only imitate, but outstrip the true. If true religion haue golden Priests and woodden Chalices; false religion will haue with woodden Priests golden Chalices. Let true religion haue a sacrifice of beasts; the false will haue a sacrifice of men. If the true haue washings; the false will haue abundance [Page 255] of washings, and other ceremonies, which shall goe vnder the name of the traditions of the Elders. In which respect they who reade the exceptions of Atheists and Heathen against the true religion, shall [...]nde this to be one, that it was farre behinde the heathenish religion in the beauty of their Temples, array of their Priests, gestures, and signifi­cant representations in their deuotions.

Thus let vs carry with vs these foure meditations, and conclude from them thus much: that seeing the religion of hypocrites and wicked men may equall, and false reli­gion may imitate and outstrip the true religion in shewes: therefore we must iudge righteous iudgement: wee must not chuse religion according to appearance and shewes, but striue to be of that which doth most approue it selfe to God.

Vſe. What vse shall we make of this point now but this, to learne to cleaue to that religion which we shall finde to be more in heart than in shew. I know that we must not neg­lect such shewes as God hath appointed, as praying, preach­ing, hearing, reading, bowing the knees, lifting vp the hands and eyes, together with a decent course and cariage in Gods whole seruice. Of these we say as Christ to the Pharisies, These ought yee to haue done; Matth. 23.23. yet the sincere ser­uice and glory of the heart ought not to be left vndone; the principall end of a good religion being to approue the heart vnto God. Gods seruice doth chiefly consist in the holy exercise and vsage of the vnderstanding and affecti­ons of the heart according to Gods will. What hypocrite cannot draw neere to God with the lips? What carnall wretch cannot make a crucifix, or other image, to be a mo­uer of fleshly deuotion, Objectum moti­vam, & vehicu­lum devotionis. and (as it were) a popish chariot of desires to the persons whom they doe represent? What Idiot, whose vnderstanding is idle, cannot giue God a knee [Page 256] and a knocke vpon the breast at the Popish Latine seruice and Masse of humane inuentions? Alas for them whose religion is in shewes. If the shew and outside of religion were ordained by God, y [...] as it might sometimes be omit­ted without sinne (as Circumcision, and the Passeouer, yea and the feast of Tabernacles, for a thousand yeeres toge­ther, Neh. 8.17. if my Chronologer deceiue me not:) euen so also may it be practised of vs without grace. Oh therefore be­leeue not, neither trust in shewes, but cleaue vnto that religion, whose grace and glory doth stand in inward worship, which cannot be omitted without sinne, nor pra­ctised without grace. We draw neere to God with our hearts; we heare the word with faith, feare, loue, and full assurance; we pray in the Holy Ghost; yea though wee vse the helpe of others, yet we make such prayers our owne by a thorow applying them to our wants and graces: when we sing Psalmes, we make melodie to God in our hearts; and when we doe receiue the Lords Supper, we doe it in remembrance of Christ, and shew forth his death till he come: yea like true worshippers, we are so farre from delighting in shewes, that as God said of old, They shall say no more, The Arke of the couenant of the Lord: Ier. 3.16. for it shall come no more to minde, neither shall they remember it, neither shall they visit it: so doe we willingly forget all the typicall rites and ceremonies wherewith the Church of Rome did Iewishly and heathenishly abuse our forefathers, and doe striue to build vp the hid man of the heart, and to worship God in spirit and truth, Ioh. 4. not neglecting such outward ex­pressments, as are warranted either by generall or particu­lar rules and examples out of the holy word.

But as for garish shewes, let children and babies delight in such rattles. We account our selues to haue iust cause to suspect the religion of Rome, which is all for shewes. [Page 257] They know right well that euery man would be accounted godly: and that the wickedest wretch and wisest politician of the world would faine goe to heauen. To this end there­fore (as it may seeme) namely, to please the wise men of the world and desperate sinners, who know by nature that they must frame a kinde of religion to procure Gods fa­uour, they haue patched together (as the secure times of the world and their preuailing faction would giue them leaue) an outward seruice glorious in shew, to stop the mouth of conscience for a time. Their faith is resolued into a glorious and pompous Church for shew. Their re­pentance stands only in contrition, confession, and satisfa­ction by visible penances, which being performed in shew, receiueth an absolute forgiuenesse of sinne. They boast of their altars, sacrifices, washings, and anointings: they a­dorne their altars, images, priests, and temples. They haue their Iubilees, processions, pilgrimages to their ridiculous Ladies, vigils, trentals, diriges, and requiems, and all for shew still. They haue musicke and chaunting for the eare, without the exercise either of vnderstanding or heart. They haue golden and veluet, silken and taffatie Images for the eye. They haue Incense or other sweet perfumes for the nose. They haue iuncates and banquets on their falsly called fasting daies for their pallates, though they will not ordinarily eat flesh on Fridaies. And that the wise men of the world may be led vp and downe, as men without wit, by the nose, they haue a glorious Latine seruice in an vn­knowne tongue, though it be impossible for him that hath the roome of the vnlearned to such a seruice to say Amen. 1 Cor. 14.14, 15, 16, 17. Here is a gay religion indeed. O let vs haue our eyes in our heads, and which of our religions doth most approue it selfe vnto God, let euery one of vs with care and consci­ence iudge.

This must the rather be obserued and taken care of, be­cause to an heart and eye that is not sanctified and guided by God, these shewes are fit allurements. How doe they preuaile vpon the rotten and putrid members of the Church from time to time? As Labans sheepe did con­ceiue by the eye: so is it with many Christians also. Hence is it that ye shall heare some plead the Iesuites causes thus: Doe not those reuerend men leaue country, and kindred, and hazard their liues for religion, and expose themselues to a thousand dangers? Here is a great shew indeed, yet there is many a theefe who can plead so much for him­selfe before the Iudge: My Lord, haue not I broke my sleepe to be vpon the high way, left the embracings of my louing wife, and hazarded my life and estate? and yet (I hope) the Iudge liketh not his cause the better, nor thin­keth him the more honest man.

Some againe plead the Popish cause thus: Doe not they shew you thousands of religious persons who doe re­nounce the world, and giue themselues wholly to prayer and contemplation? They haue a shew of such indeed; but all is not gold that glistereth. Wee can shew them thousands of true Christian Nazarites, who are Reclu­ses from the world in Vniuersities and Colledges, where they doe wholly giue themselues to prayer, studie, and conference, with other good exercises, that they may be further fitted for the seruice of the Church of God. But as for their religious persons, as, when they are shut vp, their light doth not shine before men to the glory of God their Fa­ther as it should; so they are blasphemers of the Gospell in seeking perfections out of Christ, and are cloakes of a foule deale of hypocrisie, Humiles sine de­sp [...]ct [...], pa [...]p [...]s sine defectu, [...]vi­tes sine labore. while they are humble without deiection, poore without want, rich without labour: or that I may vse the words of the Duke of Saxonie of [Page 259] old, (as Melancthon hath them:) There are three things, saith he, in the Citie of Lypsia, which are worthy of ad­miration; and they are three kinds of Monks. The first, who had much corne, and no possessions. The second, who had much money, and no reuenues. The third, who had many children, and no wiues. Loe these are they who doe renounce the world, and giue themselues to prayer, as they are discouered by those who haue liued amongst them.

Others againe plead for them thus: Doe not they ca­nonize Saints, and giue good works and workers due ho­nours? These things indeed haue a great shew amongst them. If we had beene but at Madrid this last yeere, Merc. Gallob. in anno 1622. lib. 2. tom. 14. and seene the canonization of Ignatius Loyola, the ancient founder of the Iesuites order; in the solemnizing where­of all the Churches glittered with gold and precious han­gings; the statue of their dead Saint was bedecked with gold and precious stones by no meane hands; it was car­ried in a glorious procession, with a wonderfull troope and traine of many degrees, with musicke for the eares, and for the eyes, with thirtie banners, and fourescore sil­uer crosses. If (I say) that we had seene this shew of ho­nour of works and workers, how could wee haue done lesse in reason than to haue said with that French Dame, when shee saw a stately procession to passe by the streets, O what a fine religion is ours, meaning Poperie? Quo vadis, sect. 4. pag. 15. yet in truth we doe not enuie them this finenesse. Our Saints are in this world, many times in ragged coats, and when God hath taken them to heauen, they need none of our pictures and solemnities, neither doe we need such Aduocates; We haue an Aduocate with the Father Iesus Christ the righte­ous, and care for no other particular Aduocates in heauen. 1 Ioh. 2.1. And for our works, though in the doctrine of Iustification [Page 260] wee hate to giue them any honour, because our well-doing extends not to God, Psal. 16.2. Iob 22.3. and what is it to God that wee are righteous? yet in the doctrine of sanctification wee doe humbly acknowledge the honour which God doth giue vnto them, 1 Pet. 1.22. Prov. 16.6. in making of them meanes, as con­trary acts, to mortifie and represse sinne, in making them qualifications to sit vs for Gods residence, Apoc. 3.20. and to be that sanctified way wherein wee must walke vn­to glory, Heb. 12.14. and the like: yet wee must adde this, that wee haue most comfort of those works which are least seene; as of confidence, loue, feare, humility, mercy, compassion, &c. which yet will manifest themselues in such fit fruits as God requireth. Thus is our reli­gion a walking in simplicitie and godly purenesse, 2 Cor. 1.12. and not in fleshly wisdome, and teacheth vs principally to ap­proue our selues to God, and to abandon that reli­gion which stands in shewes and outward pompe. I will say but three things more, and so I shall passe to the next ground.

1 First, a bulrush is greene and smooth, he is curious to a miracle that can finde a knot in it; yet within, it hath but a vselesse and spongie pith in it; in which respect God com­pareth hypocriticall fasters to such. Es. 58.5.

2 Secondly, the harlot goeth beyond the modest woman in garish attire, yea shee will make such shewes as the ho­nest woman shames. Her adorning is not outward, but in the hid man of the heart. 1 Pet. 3.3, 4.

3 Thirdly, the Deuill finding that of all the senses the eye is the fittest for the working of his proiects, he doth vse it much. Euah saw that the tree was good for meat, and shee tooke it and did eat. Dauid saw Bathsheba, and you know what followeth. Ierushalem saw vermilion Images, and she affected them. God doth vsually call vs vnto him by [Page 261] the eare: hee that desireth to lodge among the wise, must prepare his Eare to hearken to the instruction of life. Prou. 15.31. But the Deuill doth vsually call men by the eye: it is the eye which is his ordinary broker, and strikes the bargaine for him.

My conclusion is this: that seeing faire shewes in Reli­gion may be without sinceritie, and that those may make greater shewes than ordinarie, who are furthest from God, and that yet the Deuill doth seeke to abuse vs, and draw vs to his part by shewes: wee must not choose our religion by shewes, but cleaue vnto our owne which we shall finde most to approue it selfe to God.

The third ground whereto the doctrine of this Text is referred, is this: that ‘True Religion is a mercifull Religion.’

It maketh vs (saith Iames here) to visit the fatherlesse and widowes in their aduersities. Religion is (as it were) an order and seruice after Gods owne heart, who is a God of loue and mercie. When God promiseth to giue his people Priests who should pitie them and haue a mercifull care of them, he calleth them Priests after his owne heart, that is, Ierem. who shall be mercifull as he is mercifull. Religion there­fore being an issue of Gods will and nature, it must needs sauour of mercie and compassion. Againe, the fruits of Religion are Loue, Ioy, Peace, Long-suffering, Gentlenesse, Galath. 5.22. Goodnesse, which all are either mother, daughter, members or companions of that which wee call Mercie. And how can Religion be other, which is the exercise of a mother? The Church is called the Mother of vs all: and we know, Galath. 4. from that ancient iudgement of Salomon, that shee who had most affection to the childe, was the true mother, that the exercise of a mother is mercie.

Now, from this ground I would inforce two things: Vse 1 First, that euery one of vs must striue to be mercifull, as [Page 262] our heauenly Father is mercifull. This is that which will assure vs that we are truly religious. No mercie, no religi­on. God is immediatly mercifull to vs himselfe, when he sends his Spirit into our hearts to teach vs, correct, and comfort vs according to our necessities: and hee maketh all the creatures of heauen and earth to be liberall vnto vs, and helpfull in some kinde or other; and all to this end, that we being knit vnto him by true religion, may be pro­uoked to be mercifull also: yea, we must be so euen vnto the enemies of religion. We see many times that no ciuill cause maketh a more seuere and cruel warre than Religion doth. When the Reubenites, Gadites, and Manassites had set vp an Altar by Iordan, their brethren, thinking that it had beene to separate religion, presently mustered their forces against them. The Iewes and Samaritanes being of diuers religions, euen Peter could smell of this naturall crueltie, saying, Master, call for fire from heauen to consume the Sama­ritanes: but Christ crushed it, saying, Yee know not of what Spirit you are. Yea saith Christ, speaking of them who shall take his Disciples to taske for religion sake, They shall ex­communicate you, and kill you, and in so doing they shall thinke that they doe God good seruice. But we must striue against this crueltie, and exercise mercie as the proper fruit of religion.

If we shall beleeue the declamations of the Iesuits, they will tell vs that yet wee are not mercifull: and therefore they crie out against our crueltie exercised vpon the Pope-holy Catholikes, in tearing, chopping and burning of them, together with the making of their members a prey to the fowles of heauen, and the like. Is this mercie, say they? No surely, as it is barely looked vpon, without searching into the cause. Yet when wee doe see many knowne Pa­pists in the Land, and none capitally punished but Trai­tors: [Page 263] and when we doe see that such are punished no o­therwise than traytours were punished when Popery vsur­ped vpon vs: and when withall we doe consider, that we haue no law to put any Papist to death for his conscience sake; or if wee haue a law in that ancient Statute of their owne, concerning the burning of Heretikes, by vertue whereof they consumed vs; that yet none of their bodies euer felt those flames: when we doe see (I say) and consi­der these things, we do reioice in our religion, finding mer­cie in it; and doe encourage our selues to goe on still, both to proceed mildly against them, to pitie, and to pray for them, and by walking holily before them, to trie if yet God will haue mercie on them, and bring them to know the Truth.

Vse 2 Secondly, Wee learne also from the former ground, that wee haue iust cause to suspect that the religion of the Church of Rome is not the true Religion. We know that Rome is spirituall Aegypt, Apoc. 11. and that shee letteth the corpses of the Saints lie dead in the streets: We see that her instru­ments are fire and sword, and that her meanes are power and policie, by hooke and crooke, as we say. Euery time the fifth of Nouember returneth, it calleth to our minde enough of this kinde, if we could forget the Popes practises against the Emperours. We know that their partie would haue destroyed our whole State (euen the breath of our nostrils and creame of our Land) at one blow. Wee see also (so farre as their close policie will giue vs leaue) the crueltie of their Inquisitions. They aske vs where is our religion saue in little nookes and corners of the world? We answer, that they might soone see if they would: for it would burst out as the noone day in the midst of their dar­kest darknesse, if their Holy-houses (as they wrongfully call them) did not deuoure the professors of it so soone as [Page 264] euer they looke out. We see also how many men, women, young men and maids were by the cursed Idoll of the Masse brought to their buriall in their owne ashes. They dare not for their liues lay this their crueltie aside, lest (li­uing so like open and innocent Doues as we doe, in respect of their Iesuited Papists) they should soone bring their mul­titudes into a bunch or two after the Vintage, or a gleaning after the haruest. As therefore Iaacob said of Simeon and Leui, Gen. 49.6, 7. in whose habitations were the instruments of cruel­tie: so let vs say to Popery; Into their secret let not my soule come: my glory be not thou ioyned with their assembly. Cursed be their wrath, for it was fierce, and their rage, for it was cruell.

Ob. It may bee you will say: Are they not full of workes of mercy in respect of vs? Sol. It is true indeed that they are full in shew: yet consider with me three things.

First, If wee should neuer so much abound in them: if we should exhaust our goods, estates, lands, and liuings, yet it would be nothing in their eyes. They account them but morall, and not religious workes, euen such as Heathens doe worke, and all because we are not Papists. No maruell therefore though they cannot see what good we doe.

See Doctor Will. Cat. of good W. in the end of his Sy­nop. Heb. 6.10.Secondly, Blessed be God, there are thousands amongst vs, of whom (according to their abilities) we may say, as the Apostle to the Hebrewes, God is not vnrighteous that hee should forget their worke and labour of loue, which they haue shewed toward his name, in that they haue ministred to the Saints and yet minister. There are many (I say) whose bowels of mercy doe carry them to counsell the giddy, Consule, cast [...]ga, solare, remitte, f [...]r, ora. correct the obstinate, forgiue the penitent, comfort the wounded, beare with the weake, and pray for all to be prai­ed for. Ʋisito, poto, [...]ibo, redimo, tego, col­ligo, condo. There are many who doe visit the sicke, giue drinke to the thirsty, feed the hungry, redeeme the captiues, cloath [Page 265] the naked, reduce the wandring, and build houses of re­liefe for the aged and impotent. There are many, and many such (I say;) and I pray God that there may bee more knowledge of the Lord, Es. 11.6, 7, 8, 9. euen as the waters that couer that sea, that the Lions may eat straw, (that is, that the cruell op­pressors may not liue vpon rapine but innocently) and that the Wolfe, the Lion, the Leopard, and the Beare may bee lead by the little childe, (that is, that the meanest of Gods Ministers may finde those that are most cruell by nature so obedient to the doctrine of Iesus Christ, that they may be altered and lead to workes of mercy in such kinds as the Gospell requireth:) that so the mouthes of them of Gath and Ashkalon may be stopped, and they may euer be ashamed to barke against vs againe.

Thirdly, who are these that except against vs? I am sure we haue more iust cause to except against the Popish works of mercy: because whatsoeuer they doe, it is in pride and vaine-glory to merit an eternall estate. Their works pro­ceed not from faith, neither are they sanctified by faith; because they tend to maintaine idlenesse and pride against God and Christ in Monasteries of perfection, (as they dreame) which God doth not allow.

Ob. Yea but (you will say) herein doth the mercy of their religion appeare, that in the daies of Poperie good house­keeping did more abound.

Sol. I answer, first to the persons who doe obiect it: and se­condly to the obiection it selfe.

To the persons that plead thus, I answer two things: That such are either idle, vnprofitable, and ale-house drones, who could be content for the most part to liue vp­on other mens costs, and to be maintained at other mens tables: or else that they measure God and religion by the belly; like the vnbeleeuing Israelites, who because they [Page 266] had not plenty in the wildernesse, where they were in the way to libertie, would returne into Aegypt againe to their flesh-pots with Idolatrie.

To the obiection it selfe I say: Put case that there were better house-keeping and greater plenty of all things, is this a note of the true religion, or of the mercy of it? No surely. For first, plenty of all things is giuen to godlesse persons. Psal. 73.3, 4, 5. It was Dauids temptation, that the foolish had no bands in their death, but were lustie and strong, and were not in trouble like others, neither plagued like other men. It was Iobs trouble, Iob 21.7, 8, 9, 10, 11, &c. that the wicked did grow in wealth, that their houses were peaceable without feare, that their bullocke gen­dred and failed not, that they sent forth their children like sheepe (well clad) and their sonnes danced, &c. It was Iere­mies griefe, Ier. 12.1, 2, &c. that the way of the wicked did prosper, and that they were in wealth who did rebelliously transgresse.

Secondly, greater plenty may be in the times of Idola­trie than when true Religion is practised and embraced. Neuer forget that of the Prophet Ieremie: Ier. 44.16, 17, 18, 19. Full. Mis [...]e [...]. lib. 1. cap. 13. He bringeth in the Idolaters (who had gone a whoring after Ashteroth, the queene of heauen, that is, the Moone) pleading thus, that they would burne incense to the queene of heauen, and powre out drinke-offerings vnto her: because when they did so, they were well and had plenty of all things, and felt none euill, but since they left it they had scarcenesse of all things, and were consumed with the sword and with famine.

Thirdly, they who are void of loue may be good house-keepers and liberall persons. This Paul seemes to imply when he saith, 1 Cor. 13.3. Though I feed the poore with all my goods, and haue not loue, it profiteth me nothing: and wee know that vaine-glory, and the praise of men doe ordinarily pro­duce these effects euen in Pharisies. Matth. 6.1, 2.

Lastly, we may not wonder that there should be worse house-keeping now than in former times of Idolatry. For the poore receiue the Gospell, and the things of this world, which are the matter of hospitalitie, are more generally gi­uen, as the rewards of this life, to them that haue no assu­rance of a reward in heauen. There are many conuinced of the truth of the Gospell, but few are conuerted, and so they are not filled with mercy and compassion as they should be. And yet wee are not to blame our religion, which is mercifull, but such hard-hearted persons, that doe not make that vse of it which they should; but had rather spend their estates in garish pompe, pride, and pro­digalitie, than in releeuing the Saints of God. Loe thus doth it still stand good, that our Religion rather than Po­perie hath this marke of mercy vpon it, notwithstanding these shewes.

The last ground which I propounded to be considered from hence is this, that ‘Pure religion will keepe vs from open and professed tain­ture.’ This is that which the Apostle implieth, when he saith, that it keeps our selues vnspotted of the world; to wit, if wee hearken, and yeeld vnto it, for the ruling of our hearts. For otherwise it will doe vs no more good than physick, which is presently vomited vp againe. Religion, in the very es­sence of it, is a doctrine of liuing well, called, 1 Tim. 3.16. The my­sterie of godlinesse, 1 Tim. 6.3. and the wholsome words of our Lord Ie­sus Christ, and the doctrine which is according to godlinesse. The knowledge of it is of the truth which is according to godlinesse; Tit. 1.1. Tit. 3.8. and the fruit of it is a carefulnesse to shew forth good workes: all which doe imply, that where true religion is, it will keepe vs from open and professed tainture. So long as Nicholas and Iezabel were ruled and swayed by [Page 268] true religion, they were not spotted of the world; but when they fell from that, then was the one the founder, and the other the protector of that cursed sect of the Ni­colaitanes. Psal. 45.8. All Christs garments smell of Myrrhe, Aloes, and Cassia, saith the Psalmist. It may be he would signifie thus much vnto vs, from the nature and vse of these three things named, that those garments or ornaments where­with he couereth vs his bodie in the sight of his Father, are Comfortatiue, Compurgatiue, and Conseruatiue: that is, that the riches of Gods glorious grace, which are communica­ted to vs from Christ, will comfort vs against the guilt of sinne, will purge vs from the filth of sin, and will preserue vs from the dominion and power of sinne. In which re­spect God speaketh vnto the religious, not only as to those that are comforted, 1 Ioh. 5.21. but to those that are purged; Flie from Idols, 2 Cor. 6.17. and goe out from amongst them, and separate your selues, and the like: as if he should say, being made whole, sinne no more lest a worse thing come vnto you.

Ob. But you will say, that in the Church, where the truest religion doth reigne, there is much wickednesse to bee found.

Sol. To this I answer three things.

First, it is true that where God soweth his seed, the deuill that euill one soweth tares. For besides his malice to good, he seeks to disgrace the generation of the iust so much as possibly he can. Hee knew what line Iesus Christ should come of, and therefore we see what blots he threw in the way, in Dauid, Iudah, Tamar, and the like. Yea in this re­gard, as sometimes he hath drawne professors of religion by his cunning sophistry to be fearefully scandalous in the way of God, to the wounding of their soules: so he hath thrust in hypocrites amongst them (such as Simon Ma­gus) who, for sinister respects of profit, glory, fellow­ship, [Page 269] and the like, haue made shew of godlinesse and re­ligion.

Secondly, though wickednesse may be found amongst them who professe themselues to be of the true Church, yet not to be defended, (for cursed be such members.) There may be controuertible things, which seeme to be sinnes to some, and to others not so, which may finde de­fences on both sides: but none which are clearely iudged to be so by all sound members of the true Church.

Thirdly, In vera ecclesia peccatum cū im­probatione & e­mendatione: in falsa cum excusa­tione & defensio­ne. there may be sinne in the true Church with the griefe, reproofe, and amendment of the true members of it: whereas in a false Church it domineereth with excuse, de­fence, and approbation.

How should I now apply this point, but first vnto our selues, and secondly to the Church of Rome? Vse 1 As for our selues, let vs be exhorted, in the feare of God, 2 Cor. 7.1. Iude vers. 23. to grow vp to full holinesse, and to hate euen the garment spotted by the flesh: that so we may be assured that true religion doth rule in our hearts. You haue heard that pure religion will keepe vs from open and professed tainture. Carry wee it there­fore not only in our heads, but in our hearts, that it may make vs doe so. Oh what a shame it is that wee should professe our selues to be of the pure religion, and yet liue in impuritie and prophanenesse. What good will physicke doe to vs if we doe not take it? So neither will pure Reli­gion, if it doe not dwell in vs for our amendment.

I confesse, that as there were three parts of Salomons Temple; the outer Court, the Holy place, and the Holy of Holies: so, like to these, there is a three-fold holi­nesse corruptly so accounted. The first is outward ioyned with outward prophanenesse, like the outer court where good and bad came. Such holinesse is among the multi­tude, who thinke it holinesse enough to liue amongst holy [Page 270] people, to heare holy Sermons, and now and then to cast out a holy word, how wicked soeuer their life be. Of this cursed holinesse euen all assemblies will witnesse that there is enough. The second is outward holinesse, ioyned with a pretence of holinesse in heart; like the holy place where wicked Priests came, such as Ely his sonnes were; who had Holinesse to the Lord ingrauen on their fore­heads, 1 Sam. [...].22. yet would lie with the women assembled at the doore of the Tabernacle of the Congregation. Of this holinesse also there is the Deuils plentie. The third is outward, ioyned with inward holinesse; like the Holy of Holies, where God spake from betweene the Cherubims. Of this holinesse giue me leaue to speake a word to your consciences. O yee cōsciences, that one day shal be as books opened, to accuse and condemne before God, speake and speake truly, where is this holinesse? Gen. 5.22. Gen. 6.9. Gen. 24 40. Psal. 116 9. Were Enoch, Noah, Abraham or Dauid now aliue, who walked with God, and before God in the Land of the liuing, they would shame and grieue to see our pro­phanenesse. There is little dying vnto sinne, or liuing vn­to grace and godlinesse, to be found in the world. Holi­nesse is the end of our redemption, Luke 1.75. and yet as Aulus Ful­uius slew his sonne, when he found him in the conspiracie of Catiline, Non Catilinae t [...] genui, s [...]d pat [...]iae. and said, I begat thee not for Catiline, but for thy Countrey: so may God iustly deale with many and ma­ny of vs, who are in head against him with his enemies, and say, I redeemed thee not for mine enemies, but for my selfe. I pray God make it otherwise with vs, and giue vs hearts to endeuour otherwise: especially considering that holinesse makes vs to be the preseruers of the Country, Citie, Town or house where wee liue. Had there beene but ten holy men in Sodome, it had beene spared. Had not God ordai­ned holy Moses to stand in the gap, when the Israelites played the Calues in worshipping that cursed Idoll, they [Page 271] had perished in their sinne. Yea, the Lord sought for a man in Ierusalem that should make vp the hedge and stand in the gap in the Land, that he might not destroy it: Ezek. 22.30, 31. And because he found none, therefore he poured out his wrath, and consumed them with the fire of his indignation. True it is, Ex. 10.7. that Pharaoh accounted Moses an offence to his Aegypt; and Ahab thought Elyas to be a troubler of Israel: 1 King. 18.17. But in truth, as Laban was the better for Iacob, and Pharaohs Court for Ioseph: so Abraham was to be a blessing, Gen. 12.2. and all the Seed of Abraham, that is, Holy people are as the hors­men of Israel and the Chariots of the same, to defend and guard the places where they liue.

If then you will aske me, How we may procure holi­nesse. how we may procure this ho­linesse that we may not be spotted of the World? I an­swer: Looke what course a neat man doth take that he may be cleanly, the same course in a spirituall sense must we take that we may be holy.

1 First, he doth willingly looke himselfe in a Glasse. He is not angry with the partie that doth set the Glasse before him, but he calleth for it that he may see what spots are about him, & looketh neere that he may discerne them. So we must be willing to looke into the Word of God, that blessed Glasse of our Soules. We must not be angry with the Ministers of God who are deputed to hold it out vnto vs. But as we are as ready to offer it as to pay our debts (because as Paul saith, Rom. 1.14. We are debters both to the Grecians and to the Barbarians) so you must be ready to aske it to this end, euen to discouer and rifle the closets of your hearts. Here is an excellent difference betweene those who are in the way to cleannesse, and vncleannesse: These cannot en­dure to take notice of their filthinesse; their guiltie hearts will endure no sounding: those haue a purpose to be clean­ly, and would haue the least filthinesse to be discouered.

2 Secondly, he beginneth with those spots which are most conspicuous to the eye of those whom they may offend: so must we begin with our vngodly hearts, which are most offensiue to the eye of God. As when God pulleth a sin­ner to him, Ezek. 36. he diggeth out the quarry of stones from the heart: So must we looke to that principally, and say with Dauid, Psal. 51. Create in me a cleane heart, O Lord, and renue a right spirit within me. Those that meane neuer to be cleane, begin at the feet and hand, that is, the outer man: and if in out­ward conuersation they doe abstaine from rebellion, whoredome, murther, and the like, they thinke all is well, when they are but painted sepulchres, full of rotten stuffe and stinke.

3 Thirdly, hee proceedeth to all parts that they may be sutable: So must we (that we may attaine vnto holinesse) be carefull that all our vessels be preserued in holinesse and honour; 1 Thess. 4.4. and that the new man be cleansed from all filthinesse of flesh and spirit, 2 Cor. [...].1. and grow vp in full holinesse in the feare of God.

4 Fourthly, he proceedeth to his garments, and will not wittingly endure filth vpon them. So we must hate the gar­ment spotted of the flesh, that is, all occasions, and induce­ments to sinne, yea all sinfull appearances; and such as we cannot auoid we must hate: whereas the slouenly Christi­an thrusteth himselfe vpon all occasions, and because he is filthie, he careth not to be more filthie still.

5 Fiftly, he is carefull to keepe himselfe cleane so long as he can. So we must labour to increase faith which may pu­rifie our hearts: wee must oft besprinkle our soules with the bloud of Christ, which is like purging fire, and like Ful­lers sope, and is that Fountaine opened for sinne and for vncleannesse: Wee must reuerently frequent the Word and Sacrament, and when wee heare Christ say, That if [Page 273] he wash vs not we haue no part in him; we must fall downe be­fore him in faithfull prayer, saying, O blessed Sauiour wash me thorowly from mine iniquitie, and cleanse me from my sins. Oh wash my feet, my head, my hands, my affections, my imaginations, and my actions, that I may be vnspotted of the world. Thus we haue heard the meanes of holinesse, God giue vs grace to vse them to Gods glory and our eternall comfort.

Vse 2 Hauing applied this point vnto our selues, we must apply it also to the Church of Rome: and seeing it is naturall to pure religion to keepe vs from open & professed tainture, we learne that the religion of Rome is a false & counterfeit religion. True religion is (as you haue heard) according to godlinesse, where­as the religion of Rome is the mystery of iniquity: and, 2 Thes. 2.7. if we will be but carefull to marke, we shall see, that they teach and pro­fesse sins against all the grounds of religion. Epis. Derens. Diatrib. de Antich. l. 3. c. 6, 7. Thomps. Antich. ar­ra [...]g. pag. 96, 97, &c. Perk aduer­tis. Willet. Synopsis, & others. Some of our side doe open it one way, some another, as they doe abound in their owne sense: but I open it as it followeth, as plainely as I can. As Adam in his cursed apostasie from God, brake the whole law of nature in that one sinne of eating the forbidden fruit: 1 He brake the first commandement by choosing the de­uills temptation, & cleauing vnto him, rather than to God and his cōmandements: 2 The second, by not being ruled by Gods Word, the rule of Gods worship: 3 The third, by falling away from sinceritie and perseuerance, and giuing way to the blas­phemies of Satan: 4 The fourth, by making himselfe vnfit to keepe the Sabbath; for as we sin against the Sabbath vpon the Sabbath day, when we doe not holily performe the duties of it: so we may sin against it also vpon other dayes, both when we doe not walke in the strength of the duties of that day, and also when we doe make our selues vnfit to keepe the Sabbath when it comes: 5 The fifth commandement, by exposing his owne honor to contempt, in yeelding to the inticement of his wife, and in not prouiding for the good of his posteritie: 6 The [Page 274] sixth, by bringing death vpon himselfe and all the children of men: 7 the seuenth, by being too vxorious; for as there may be vncleannesse abroad, so dotage at home: 8 the eight, by depri­uing of himselfe and all mankinde of their right to the crea­tures: 9 the ninth, by giuing way to the schisme and heresie of Satan, and to the lie of the woman: and 10 the tenth, by distur­bing concupiscence at home, & making a mutinie in the passi­ons, lusts, and affections. Euen so the Pope & his faction in his departing from Iesus Christ haue, & do breake the whole law of God. They sin against 1 the first commandement, by cleauing vnto Saints by faith and hope in praier, and by putting trust in their Masse, & merits. 2 Against the second, by making the ima­ges of God, and idolatry or worshipping of Images, and the Crosse. Doctor Carier, con­siderat. p. 7. It is poorly blanched of them that say, that the Papists do vse images for no other purpose but only for a deuout me­mory, and representation of the Church triumphant, which is most fit to be made in the time and place of praier, where after a speciall manner we should with all reuerence haue our con­uersations amongst the Saints in heauen. This (I say) is a poore shift of those that wilfully will not see that they will haue ima­ges worshipped properly and for their owne sake, Bell [...]r. de Imag. l. 2. c. 21. & [...]. 23. & Azor. Iustit. mor. p [...]r. 1. l. 9. c. 6. 7, &c. yea & some images (by the helpe of some nice distinction) with the same worship which is due to God, as euen their conscience men, or casuists do offer it vnto vs. 3 Against the third commandement, they sin by swearing by Idols, as the Masse; and the creatures, as the Saints; by absoluing from oathes, by making impious vowes of those things which they cannot keepe, & by making promises which they will not keep, to wit, with heretickes, ac­cording to the decree of the Councell of Constance. 4 Against the fourth cōmandement, by more solemne solemnities on some holy daies than on the Lords daies, thereby equaling and pre­ferring the appointments of the Church, before the ordinance of almightie God. 5 Against the fifth cōmandement, by abusing [Page 275] parents in pulling and exempting their children, who haue ta­ken vpon them Monkish vowes, from their paternall power: yea by abusing Kings in exempting the Clergy or Church­men (as they are called) from the power of their sword, and so robbing them of a great part of their subiects: as also by blan­ching such execrable treason as hath beene committed against them, with their seeming to abhor the fact, Doctor Car. consid. p. 8. & their not doubt­ing but that our Soueraigne might haue the powder-plot iudi­cially condemned, if complaint were made in a iudiciall pro­ceeding: whereas any man may see that this were to yoake a free Prince vnder the girdle of Antichrist, in seeking to him to condemne that which so holy a Father should be ready to condemne out of his own disposition, but that he would faine be fingring of a Iudges power and authoritie, in businesses be­tweene Princes and their subiects. 6 Against the sixth comman­dement, by permitting sanctuaries for murtherers, Principes à Papa excō ­municatos è medio tol­lere non so­lum licitum opus esse, sed etiam meri­torium. and by ac­counting it not only lawfull, but meritorious to kill such Prin­ces as the Pope shall excommunicate. 7 Against the seuenth commandement, by allowing stewes & incest, by taking away mariage from the clergie, & so giuing way to whoredome and other vncleannes. 8 Against the eight commandement, by rob­bing men of their money by their fained Purgatory, Pardons, and power of Masses, with the like. 9 Against the ninth comman­dement, by defending officious lies and equiuocating before the throne of Iustice: by defending their religion by lies, as that our religion hath no ground, Doctor Car. consid. p. 9. but either the pleasure of the Prince and Parliament, or the common cry & voice of the peo­ple; whereas we accurse all parts of religion, which are not grounded vpon the holy Scriptures. They beare false witnes also in canonizing them for Saints which are none, yea and them for Saints which are rebels, as their Thomas Becket. 10 They sinne against the tenth commandement, by allow­ing the inward mutinie at home in our hearts, by disorde­red [Page 276] lusts, prouided we consent not: as if he were not a knaue that did euill, though he be an honest man that consenteth not but reproueth rather; both these being in the same man.

Thus I haue shewed you that the Romish religion is not the true, because it keepes not her professors from the spots of the world. I know (as they say) that there are many corrupti­ons in all states, and that God hath no wheat field in this world, where the deuill hath no tares growing: but for wic­kednesse to arise out of the doctrine that is taught, and out of the profession of it, is a certaine signe of no pure religion. Oh therefore, as the wise man hath his eyes in his head, so let vs. Let vs see the impuritie of their profession: and as wee loue our soules, let vs take heed of their mysterie of iniquitie in a golden cup.

I might also shew you how they sin against the beleefe by their high Priest and King the Pope, multitude of mediators, merits, Catholike particular Church, Iustification, Priestly ab­solute absolution, and the like: so also how they sin against the Lords praier, by inuocation of Saints, implicite faith, freewill, merit of workes, and the like: so likewise against the Sacra­ments by humane mixtures, the sacrifice of the Masse, cor­porall presence, and so adoration. But it will be enough to an honest heart to see day at a little hole, and to learne by the paw to know and hate the whole bodie of Popery.

To end in a word therefore: I haue taught you to haue a religion, and to haue that religion which doth most approue it selfe to God. I pray God therefore that we may be wise to dis­cerne it by the mercifulnesse of it, and by its freedome from spots, that we, renouncing all false religions & worships, may cleaue vnto God the Father of our Lord Iesus Christ, and in him ours, euen in truth and faithfulnesse: Euen so, Amen.

Soli Deo Gloria.