WHat blessing the Apostle praied for the Thessalonians in this his conclusion and valediction vnto them, the same do I wish vnto you, Reuerend, and right Worshipfull, beloued in our Lord and Sauiour Iesus Christ, in this which I intend to be my last speech in this kind and my valediction to this place, to which with the like, & euen the same Christian duty, but with farre more and more effectuall bands of priuate affe­ction, I am more neerely tied and linckt, than was euer S. Paul (as I suppose) to the Church and Saints of Thessalonica. In the Apostles praier there are foure seueral points to be considered: First, the blessing which he praied for, and that was sanctifica­tion and holinesse. [ Sanctifie you, and keepe you blamelesse.] Se­condly, the Author and worker of this sanctification, and that is God, who is heere described by one speciall title, noting both his loue vnto vs, and our loue one toward another. [ The very God of peace sanctifie you.] Thirdly, the maner of this san­ctification, which is, that it must be totall and entire, whereof two speciall branches are heere set downe: The one internall in the spirit, that is in our mind or vnderstanding; and in our soule, that is in our will and affections: The other externall in [Page 2] our bodies and outward actions. [ Sanctifie you throughout that [...] spirit, and soule [...] body may be kept [...] ▪] The Fourth and last is the time and continuance in this sanctificati­on, and that is vnto our dying day [ Vnto the comming of our Lord Iesus Christ.] Of these points while according to the str [...]tnesse of this time I shall entreat, I earnestly desire once a­gaine of our God the a [...]stance of his holy spirit: and of you your Christian and wonted patience and attention.

San [...]ifie you.] The first point is the blessing which the A­postle wisheth to them, namely, sanctifica [...]ion and holinesse. A duty so often required of vs in holy scripture, that I may tru­ly say of it, the whole Law, the Prophets and the Apostles do all aime at this. In the 19. of Exod. v. 5.6. God seue [...]ing his peo­ple from all other nations, makes sanctity and holinesse to bee the badge of them. If ye will heare my voice indeed, and keep my couenant, then shall yee bee my chiefe treasure aboue all people, ye shall be also a kingdome of Priests, and an holy na­tion vnto me. In the 4. of Esay [...]. 3. the Prophet saith of all Gods children, They shall be called holy, and euery one shalbe writ­ten among the liuing in Ierusalem. And againe, [...] 21. Thy peo- shall be all righteous. And [...] 62.12. they shall call them the holy people, the redeemed of the Lord. And in another place [...] 61.6. telling euery one of Gods children, ye shall bee named the Priests of the Lord, and men shall say vnto you, The ministers of our God: from hence he exhorts and perswades them all vnto sanctitie and holinesse. Be ca. [...]2.11. ye cleane yee that beare the vessels of the Lord. The same reason doth Saint Peter vse in his 1. epist. chap. 2. [...] 9. Ye are a chosen generation, a totall Priest­hood, an holy nation, a peculiar people, that ye should shew foorth the vertues of him that hath called you. What a mo­tiue and spur ought thi [...] to bee vnto vs to lead a sanctified and holy life, that God himselfe doth professe of a [...]l such, and of such only that they are his chosen and elected children: that they are his chiefest treasure, on which his heart is set? as him­selfe doth witnesse E [...]ay 62. [...] 4. where speaking to euery one of his children hee saith, Thou shalt bee called Hephzabah, for the Lord delighteth in thee: that they are to him for their renown [Page 3] as kings, for sanctity as a kingdome of Priests. That as the Priests in the old Law Ex 28.30. were not only to haue V [...]im and Thum­mim vpon their breast plate, to signifie that inward light of knowledge and perfection of piety, that should bee in their hearts, but to weare also a plate of pure gold vpon their fore­heads, whereon was engrauen as on a signet Holinesse to the Lord. So euery true Christian and childe of God being now by Christ himselfe, and by his spirit appointed and anointed to be a Priest vnto God, to offer vp not only those other spiritu­all sacrifices of praier, praise and thanksgiuing, which the Pro­phet Hos. 14.3. calles the Calues of our lips, but that which the Apo­stle Rom. 12.1 reckons as the chiefe sacrifice of all other, to offer vp our selues, our soules and bodies as a liuing sacrifice holy and ac­ceptable vnto God, they should all so shine foorth in piety, and in the vertues of a godly life, as if continually they did weare that Leuiticall plate, or had engrauen in Capitall and faire let­ters vpon their foreheads, that is, in true and reall actions of their liues and conuersation, Holinesse vnto the Lord.

Let me then in a word exhort and beseech euery one of you to embrace this sanctity and holinesse of life. Ye are the houses Heb. .3 6. yea the temples of God, now the 1 Cor. 3.16 temple of God is holie which ye are, and Psal. 93.5. holinesse becomes the Lords house for e­uer: ye are the children of God, and therefore must beare the print and image of your father which is Eph. 4.24. righteousnesse and true holinesse, that as 1. Pet. 1.15.16. he which hath called you is holy, so ye may be holy in all maner of conuersation, because it is writ­ten, Bee ye holy for I am holy. Yee are fellow Citizens Eph. 2.19. with the Saints, let your conuersation (as the Apostle Psal. 3.20 saith) bee in heauen, that is, an holy conuersation, which is in truth an hea­uenly conuersation, as first descending from God, and from heauen, and then most vndoubtedly making you to ascend to God, and vnto heauen.

Sanctitie and holinesse is the very end of our election, for God Eph 1.4. hath chosen vs, that wee should bee holy and without blame before him. It is the end of our redemption, for Christ hath redeemed vs, that Luk. 1.74. we being deliuered from our enemies should serue him in holinesse and righteousnesse all the daies [Page 4] of our liues. It is the end of our vocation that 1. Thes 4.4.7. euery one should possesse his vessell in holinesse and honour, for God hath called vs not vnto vncleannesse, but vnto holinesse.

Without this, had ye all the blessings that mortality doth possesse, or mans heart can desire, yet neuer can they bring ei­ther true happinesse, or sound comfort vnto the mind. Riches are accounted a great blessing of God, and indeed they are e­uen a crowne of glory, when they are found in the way of righ­teousnesse, but without sanctity all the wealth in the world is woorse than pouerty. A small Psal. 37. [...]6. thing that the righteous hath is better than great riches of the vngodly. Better Prou. 15.16. & cap. 16.18. is a little, e­uen a morsell of bread, and a dinner of green and sowre herbs, with the seare of God, and with righteousnesse, than is a stalled oxe, and the reuenues of iniquitie. Godlinesse of it selfe is gaine, yea as the Apostle 1. Tim. [...].6. saith, it is great gaine, for it ca. 4.8. hath the promise both of this life, and of the life to come, and by it we assuredly gaine Gods fauour in this present life, and eter­nall felicitie in the life to come. And no Psal. 84.11. good thing shall God withhold from him that leades a godly life: but of all o­ther gaine and aduantage without this, it is most true which our Sauiour saith, Luk. 9.25. What aduantageth it a man to gaine the whole world, and lose his owne soule? Or what canst thou or any man giue for the recompence of his soule vnto God?

Honour and renowne a great blessing of God, God him­selfe threatning it as a curse vnto the wicked, that hee will make them a reproach, Deut. 28 37 Ier. 24 9. a prouerbe, and a common talke among the people, yea a detestation and hisling as the Prophet Ier. 25 9. spea­keth; but except the ground and foundation of a mans honor be sanctitie and holinesse, whose praise (as the Apostle Rom 2.29. saith) is not of men, but of God; all our honour is nothing else, but an idle bruit, and blast of the people, a vaine tympany and swelling of a mans name, whose root as the Prophet I [...]sa. 5.24. saith is rottennesse, and the bud thereof shall vanish into dust, yea into dung. 1. Mac. 2.62 In the 1. Chro. 4. v. 10. It is said of Iabesh that he was more honourable than his brethren, and the reason is set downe in the next verse, for Iabesh called on the God of Israel, that is, was a religious and holy man. On the contrary, 2. Chron. 26. [Page 5] 1 Maca. 2.18. It is said of V [...]ziah when hee had lifted vp his heart against God, Thou hast transgressed, thou shalt haue none honour of the Lord. God makes no other reckoning of the wicked and vngodly, be they neuer so glorious in the reputation and eies of men, but as of ignominious and vile persons. And so hee expresly cals them, Psa. 15 Vers. 4.. In whose eies a vile person is con­temned: and that wicked king Antiochus, who was surnamed by men Epiphanes, that is, illustrious and glorious, yet euen this Epiphanes in the 11. Vers. 21 of Daniel is entituled by God himselfe a vile person: In his place shall stand vp a vile person. Whereas all the godly and holy seruants of the Lord in the 4. of Esay are not only called glorious, The Vers 2. bud of the Lord shall be beauti­full and glorious, but euen glory it selfe, Vpon Vers 5. all the glory shall be a defence, that is, vpon all Gods children. The reason of all which is either that which S. Peter giues, 1. epist. 4. chap. Vers. 1. Because the spirit of glory, which is the spirit of sanctificati­on, doth rest on them: or else that which God himselfe giues, 1. Sam. 2. Vers 3. Them that honour me, will I honour: but they that despise me they shall be despised.

Learning and knowledge a singular & rare blessing of God, of which S. Austen truly saith, in his fourth booke of Confess. and 16. chap. Scis tu Domine Deus quòd & celeritas intelligendi. & discendi acumen donum tuum est, sed non inde tibi facrificabam. Both the sharpnesse of wit to apprehend, and quicknesse of vn­derstanding to discerne and iudge, they are both thy gifts, O God, though oftentimes for these we do not sacrifice to thee, but to our selues. But had wee all the learning that mans wit can comprehend, knew we not only fiue and twenty as did Mi­thridates, [...]ul. G [...]l. li. 17. cap. 17. but all the languages and tongues of men and An­gels, knew we all secrets and all prophesies, and in a word, had we, as the Apostle saith, 1. Cor. 13 2. all knowledge, and yet had not sanctity and holinesse, which is contained in the loue of God, and of our neighbours, as S. Austen rightly expounds Lib. 15. de trinit. ca. 18. it, I might truly say not only with the Poet [...], all this know­ledge were as nothing, but more peremptorily with the Apo­stle, we our selues were nothing. The reason whereof, S. Austen giues in his fift booke of Confess. and fourth chapter. Infoelix [Page 6] homo qui s [...]iat illa omnia te antem nesciat: Beatus antem qui te scit. etiamsi [...]la nesciat. Qui verò & te, & illa nouit, non propter illa beatior▪ sed prepter te solum beatus est. Wretched man were hee that had learned all other things, & yet had not learned God and godlinesse; but he is a happie man that learns this, though he neuer learne ought else but this. And he that knowes both this and other things is not more happie for knowing them, but he is only happy for knowing thee O God.

How greatly God hath in his mercy enriched with all kind of knowledge this our most flourishing church and kingdome, and heerein this and the other Sacred fountaines of learning, f [...]om which as from the 2. great riuers of Eden so many streams of liuing water haue beene and are daily deriued, that they haue not onely moistned the neere gardens of the Lord, but like the ouerflowings of Iordan haue abundantly watered the whole land euen from Dan to Beersheba, I suppose no man so blind as not to perceiue, nor so maleuolous, as with thanksgi­uing not to acknowledge. And for my owne part I suppose and dare confidently auerre, that neuer was this Iland in any age so abundantly, I say not furnished, but euen blest and beautified, not onely with the substance, but with the orna­ments also of all learning, as in this our age, and in the two most happy raignes of this and our late, both most renowmed and incomparable Princes, since those darke mistes of super­stition and Idolatry haue beene dispelled and abandoned.

Now this I pray with the Apostle, Phil. 1.9. that yee may abound yet more and more in knowledge and in all iudgement; but my speciall prayer for you is the same which our Apostle heere vseth, that both yee your selues, and all your learning and stu­dies may be sanctified vnto God. That yee would ioyne as S. Peter 2. Pet. 1.6.7. exhorts with your knowledge temperance, with temperance patience, with patience godlinesse, with godli­nesse brotherly kindnesse, with brotherly kindnesse loue; for if yee doe these things yee shall neuer fall. Esteeme all other k [...]ledge, yea all things els whatsoeuer, with the Apostle, Phil 3 8. but as losse and dung for the excellent knowledge of Christ Iesus our Lord, euen this practicke knowledge of which Saint [Page 7] Iohn testifieth 1 Ioh. 2.4. He that saith he knowes him, and keepes not his commandements is a lyar, and the trueth is not in him; and of which our Sauiour saith, Ioh. 17 3. This is eternall life, to know thee to be the onely very God, and him whom thou hast sent Iesus Christ. And seeing sanctitie and holinesse is both the badge and cognizance of Gods children and seruants, the end of their vocation and calling, the onely meanes to make all other gifts of God to be true blessings vnto vs, without which they are indeed blessings in themselues, but to vs they shall be turned (as the Prophet Mala. 2.2. saith) into cursings: I conclude this my exhortation vnto you with those fewe, but most effectuall words of the Apostle, Heb. 12.14. Follow peace with all men, and holi­nesse, without which no man shall see the Lord. And this be spoken of the first point, namely the subiect of the Apostles praier, which is sanctification and holinesse.

God sanctifie you.] The second point which I proposed was the author and worker of this sanctification, and that is heere set downe to be God himselfe, [ God sanctifie you:] for whence els can any sanctitie or holinesse proceed, but onely from him who is first of himselfe and essentially holy? yea as S. Austen Qui [...] quid de de [...] dicitur, vel intel [...]g [...] ­tur, non secun­dum accide [...], sed secundu [...] substantiam di [...]itur. lib. 5. de trinit. cap. 3. shewes, euen holinesse it selfe, and therefore cal­led Psal. 78 41. the holy one of Israel; of whom the Seraphins sing Isa. 6.3. holie, holie, holie is the Lord of hosts; and then is effectiuely holie, as causing and working holinesse in others, as himselfe doth often witnesse, I the Lord doe sanctifie you, whom the Apostle Iam. 1.17. calles the Father of lights, that is, of all shining vertues; and the spouse in the fourth of Canticles, the foun­taine of gardens, because from him alone doth spring and issue all those odoriferous graces and gifts of pietie, which are more pleasant vnto God, then are all the beddes of of myrrhe and spices: Exo. 31.16 Leuit. 20 8. of whom S. Austen most truely saith, Lib. 2 de lib. arb. cap. 17. & 19. Quantacun (que) bona, quamuis magna, quamuis minima, esse non possunt nisi ab [...]o, Vers 15. a quo sunt omnia bona. Euery good gift and euery perfect gift commeth from aboue, euen from the father of light.

Now as God worketh in vs this sanctitie and holinesse, so is he the onely worker and sole agent therein, without any helpe, [Page 8] furtherance, or cooperation of our selues, of our free will, or of any power or facultie that is in man, for the 1. Cor 2.14. naturall man perceiues not the things that are of God, neither can he, for they are euen foolishnesse vnto him, and the Rom. [...] [...] wisedome of the flesh is enmitie with God, and of 2. [...]. 3 5 our selues we are not suffi­cient to thinke any thing (that belongs to pietie and Gods ser­uice, as S. Austen [...] expounds it) but all our sufficiencie is of God. And most cleerely Philipp. 2. [...] 13. It is God that worketh in vs both the will and the deed; to which purpose S. Austen ex­cellently saith in his Ench [...] [...]d L [...]urent. 32. cap. Nolentem praeue­nit vt velit, volentem subsequitur ne frustra vel [...]: God at the first by his preue [...]ent grace doth worke this in vs to be willing, and after with his subsequent grace he accompanies vs, that being willing we should not will in vaine. And againe in his booke De grat. & lib. arbitr. and 17 chap. Vt velimus sine nobis opera­tur, cum autem volumus, & sic volumus vt faciamus, nobiscum co­operatur: God without vs, or any helpe or worke of ours doth make vs willing, and he doth cooperate & worke with vs when we are made willing. It is most sure indeed as he saith, that it is we that will when we are willing, but it is he that makes vs to be willing, of whō it is said: The will is prepared of the Lord. Velle & currere meum est. sed ipsum meum sine dei semper a [...]xilio non o­rit meum, saith S. Ierome ad C [...]esiph. To will is mine, & to worke is mine, but euen this that is mine without Gods speciall and continuall helpe cannot be mine. All which S. Austen fully expresseth in the place De g [...]. & [...] ca 17. before alledged, Sine illo vel operante vt velimus, vel cooperante cum volumus ad bona p [...]etati [...] opera ni­hil valemus: Without Gods operation to make vs willing, and cooperation when we are willing, in the good actions of piety we are neither able nor willing to worke any thing.

This the Scripture further to declare teacheth Eph 2 1. [...]. vs that the vnregenerate man is dead in sinne and trespasses. And most significantly is he said to be dead in sin: for though it be most true that by the transgression and fall of Adam, the naturall fa­culties of mans minde are not extinct nor abolished, yet are they so exceedingly maimed and weakned thereby, that they which were before naturales potentiae, as the Logicians call [Page 9] them, that is naturall powers and abilities, are now by reason of that originall transgression of our nature, become in man naturall impotencies and debilities. And they which in the in­tegritie of mans nature had strength and power both to will and to performe the works of pietie and grace, are now in the infirmitie and corruption of the same nature disabled wholly to the works of grace, and retaining onely an ability to the works of nature, to all and euery action of piety and grace, are, as the Apostle, & after him S. Austen I [...], & [...]. & [...]; [...]amp [...] &c. [...]. 30., teacheth, wholly dead, and quite lost, in this state no more able to will or mooue to a­ny action of grace, then is a dead man in nature able to will or mooue to any action of nature.

For which cause the Scripture calles our conuersion vnto God sometimes a resurrection Reu. 20.6. from death, sometimes a new creation Eph. 2.10. & G [...]l. 6.15. in Christ, but most vsually a new birth Ioh 3 3.7. & 1. Pet. 1. [...].23., a quick­ning Eph. 2 5., or regeneration; to teach vs, that as in our naturall birth and first creation, we are no agents at all to giue life, will, or motion to our selues, but all proceeds from him who brea­theth life into a liuelesse body; right so in our new birth, or new creation, which is our conuersion vnto God, we which to grace are whollie dead, cannot po [...]iblie be any agents to giue either a spirituall life and quickning, or will or motion vnto our selues, but all proceeds onely from that spirit of grace, by which being first spiritually reuiued and quickned, we are then made both willing and able to performe the workes of grace. And like as iron of it selfe being a dead and dull mettall, hath no other motion nor inclination at all, but onely to the earth, and centre, yet when it is once touched with the loadstone, it then directs all his course and motions toward the pole in hea­uen, nor euer can rest till it point thereat: Euen so it is in vs, we of our selues, in this our depraued nature being in all spirituall actions like iron of a very hard, and besides of a dull and dead metall, all the motions, affections and inclinations both of our minde and will b [...]nd onely to the earth, and to base and earthly desires; but when once our hearts are touched with Gods spirit as with a loadstone, and wee anointed with that sacred vnction, of which the Apostle 1. [...]oh 2 20 saith, that it is H [...]lie, [Page 10] then by the force, and diuine vertue, and vigour thereof, both our selues, our wils and actions are conuerted and turned to­wards God, and toward heauen, and bend to Christ Iesus, as to the onely Cynosure, and that celestiall pole whereby we are directed in this our short, but very troublesome and tempestu­ous pas [...]age, till we arriue at our last and best hauen in Gods kingdome and in heauen.

All which God most cleerely expresseth to be his owne worke, and in no part ours. Ezek. 36. Vers. 26.27. A new heart will I giue you, and a new spirit will I put within you, and I will take away your stonie heart, and I will giue you an heart of flesh, and I will cause you to walke in my statutes, to keepe my iudge­ments, and to doe them. The giuing of a new spirit to quick­en, of a new heart to will and desire, the changing of our sto­nie, and as S. De gra & lib. arb ca. 14. Austen cals them, inflexible hearts into pliable and teachable hearts of flesh, the making of vs to walke in his statutes, and to do them, all this God challengeth wholly to himselfe alone, leauing nothing in this whole worke for vs, but only that excellent confession of S. Cyprian, so often commen­ded by S. Austen Lib. de Cor. & gra. cap 7. & 9. & lib. de bono p [...]s. cap. 19., In nullo gloriandum est, quia nihil est nostrum, we must boast our selues of nothing, because nothing is our owne, but all is the gift and worke of God.

As for the maner of this working of God in our hearts, though I may not in this straitnesse of time at large staie to vn­folde it, yet suffer me in this place especially, though but in few words to touch the same, the rather because hereon in my opi­nion depends the very point, and maine issue of the whole controuersie twixt vs and them. For it is most iniurious to the grace of God which they teach, that in our conuersion Gods grace is onely excitans gratia, as if by it we were only awakened out of some slumber or sleepe in sinne. The efficacy of which grace consists, as they suppose, in those motions, induce­ments, and suggestions, which God proposeth to our vnder­standing, that our reason being enlightned and enformed thereby, our will of it selfe without any further agencie or spe­ciall worke of God may at his owne choice freely yeeld, or de­nie assent thereto. This Bellarmine at large declareth in his [Page 11] first booke De gra. & lib. arbitr. and in diners chapters Cat. 2. § [...]. cap. 12. § igitur. & § Ha [...]o. & §. [...]ursus. there­of, where in the whole scope of his treatise hee sheweth, that God in our conuersion is no Physicall [...]idimus vesse n [...]ll [...]um fieri a [...]o non per Physi a [...] actionem sed per vocatio­nem quae est mora [...]u [...]n [...] ­natio. cap. 12. § Rursus., but onely a morall cause and agent, which works suadendo, hortando, corsulendo, as he saith, by aduising, exhorting, & proposing perswasions vn­to vs, as if a man should perswade his friend to some iourney or voyage which he were able to vndertake, but onely vnwilling till he were induced thereto by some reasons; which is Bellar­mines owne comparison Cap. 14. § A [...] vt.. And to omit other citations in his 6. booke 15. chap. and 8. proposition, he expresly saith, Gratia dei quantumuis essicax, nihil est aliud nisi suasio, quae non determi­nat voluntatem, sed inclinat per modum proponentis obiecti, the grace of God how effectuall soeuer it be, is nothing els but a suggestion and motion which doth not determine the will, but incline it by proposing obiects vnto it.

I will heere omit what before out of the Scripture is decla­red, that Gods grace in our conuersion is not onely an exci­tant, but a viuificant grace, whereby we are not wakened, but reuiued and quickned, as the Apostle saith, from the death of sinne; as also that it is not onely an alluring or perswading, but an attracting, and drawing grace, as both Christ himselfe wit­nesseth Ioh. 6.44., None can come to me except the father draw him, and his Church acknowledgeth Cant. 1.3., Draw me, and we will run after thee. Of which drawing S. Ierome truely obserues, hand­ling those words of our Sauiour in his 3. booke aduersus Pela­giano [...], frangit superbientem arbitrij libertatem, this doth ouer­throw the arrogant freedome of our wil: for he that is drawen comes not of his owne will, sed aut retrectans & tardus, aut in­uitus adducitur, but either with strugling or vnwillingly is hee brought vnto Christ.

But to omit these, S. Austen is most cleere and pregnant in refuting these new Romish, but in verie deed old Pelagian fancies. In his first booke against Pelag. and Celest. 10. chap. he first shewes how Pelagius with these very answers of Bellar­mine, shifted off that testimony of S. Paul. It is God that work­eth in vs to will, he works it, said Pelagius, when by reuealing wisedome in desiderium Dei stupentem sus [...]itat voluntatem, he [Page 12] awakens and stirres vp our stupid will to the desire of God, when he enflames vs with proposing the promises of future glory & rewards, and when he doth suad [...]re omne bonū, aduise and counsell vs vnto all goodnesse. Thus said Pelagius▪ Sed nos eam gratiam nolumus, saith S. Austen, but this is not that grace which the Scripture, & which we do teach, for it is not enough that the promises be proposed, vnlesse they be beleeued, nor that wisedome be reuealed, vnlesse it be loued, nec suadetur so­lum omne quod bonum est, verùm & persuadetur, neither doth Gods grace in our conuersion onely counsell and perswade vs vnto good, but it makes a man effectually to yeeld vnto Gods motions and perswasions: and in the 24. chap. speaking of this very worke of God, which is as he there saith, inward and hidden, he addes, mirabili ac ineffabili potestate operatur Deus in cordibus hominum, non solùm veras reuelationes, sed etiam bonas voluntates, that God by a wonderfull and ineffable power, (which must needs be more then any perswasion) doth worke in mens mindes not onely true Reuelations (which is wrought vpon the reason) but good affections and desires, which is wrought immediately vpon the will. The very same doth he againe teach in his 107. epist. where purposely he refutes Vita­lis for saying, that to consent to Gods calling or his Gospell was not any speciall gift of God, but an act flowing from the freedome of our will, when our vnderstanding is enlightned by the doctrine of God. As also in his booke de spir. & lit. 34. chap. where hauing declared how God vseth these perswasi­ons vnto vs, whether externall in his word preached, or inter­nall in the eares of our hearts (which in the Scripture Matt. 22.14. Apoc 3.20. are fit­ly termed the vocation and calling, or the knocking of God at our hearts) he truely saith, that to consent or dissent is an act indeed of our will, but this that we doe consent is the gift and worke of God in our hearts, which worke he elsewhere more especially declares, to consist not onely in setting those obiects before our minde or will, but praebendo [...] voluntati v [...] ­res efficacissimas, in giuing most effectuall strength vnto the will to affect and to desire the same, and making a man not onely to see the trueth, but to loue it also, which ariseth at [Page 13] he saith, not from the freedome of our will, but from the spi­rit of God which is giuen vnto vs. And afterwards Cap. 34 hee moues (as he well termes it) a profound, but a verie notable question to this purpose, how it comes to passe that when God vseth the same or the like perswasions and suggestions to two mē, vni ita suadeatur vt persuadeatur, the one is effectually perswaded, & not the other: did mans conuersion depend on mans owne will? he might most easily haue answered this que­stion, because the one by the freedome of his will assented vn­to Gods motions, and the other by the like freedome of his will dissented there from, or else because to the one, the per­swasions and suggestions were congruous and fitting, and not vnto the other. But S. Austen knowing right well, that it might iustly & no doubt would againe be replied, what should worke the congruitie of the ones will vnto Gods perswasions, and not of the other? which he saw could be referred to no other cause but onely to the grace of God giuen to the one, and not giuen to the other, therefore he tels vs, that hee can giue no other answer to that question, but that of the Apostle, Rom. 11 33. O altitudo, O the depth of Gods iudgements▪ who of his mercy giues his grace, and thereby makes the one willing to turne to God, and so hee is effectually perswaded, and in his iustice withholdes that grace from the other, and so he re­mains stil vnwilling & vnperswaded. In which answer, as being most sufficient, S. Austen so fully rests himselfe, that he addes this conclusion, If any desire a better answer, quaerat doctiores, let him seeke to those that are more learned, but take heed he finde not those that are more presumptuous.

Thus we see that there is a further working of Gods grace on our wils, besides that illumination & perswasion which is wrought on our vnderstanding: for though it be most true which both Philosophers and the Schoolemen teach, that the will doth euer follow the last iudgement and conclusion of our practike reason, yet because (which is most specially to be obserued in this point) euen this last iudgement of our reason is subiect to the power & arbitrement of our will, that so ha­uing had a most pregnant and fit reason and conclusion pro­posed [Page 14] vnto it, yet of it owne freedome and libertie by a cer­taine conniuence may auert, and turne it selfe from that, and [...]nd or looke onely at another, though farre woorse and weaker conclusion, and b [...] this attendance make this to be the last determina [...]ion of reason: therefore lost our will, which of it selfe is euer most ready to turne away from God, and from all his perswasion [...] bee they neuer so forcible, should at the time or instant of our conu [...]on vse this her liberty in turning away f [...]om them, [...]. God who hath the hea [...]s of all men in his owne hand, and who hath, as S. [...]ten at large and excellent­lently she [...]eth [...], more power ouer mans will [...] than [...] him­selfe, by his deuine and s [...]cr [...]t, but, as S. Austen cals it, most omnipotent power and [...] operation of grace, doth both sta [...] and hold our wil that it auert not from his motions, and so bends and incline [...], and by it owne w [...]lingn [...]sse, as S. Austen saith, and therefore without all fo [...]ce and violence, doth euen draw it to yeeld her consent vnto his perswasions, as to the last, and (as they are indeed) the best iudgement and determination of our practicke reason. Which worke of Gods grace is so effectuall in mens hearts, that as S. Austen in his booke de praedest sanct▪ 8. chap. truely saith, a nullo duro cor [...] re [...]u [...]tur. it is neuer reiected of any though most obdurate and inflexible heart or will, for this grace doth euen [...] the heart, and makes it will [...]ng to embrace, affect and will that whereunto God perswadeth.

But leauing these obscure, though indeed most needfull subti [...]es of lea [...]ng vnto thos [...] in this place, whose wits and st [...]d [...]es are more conuersant and exercised therein, then ou [...]s, whose endeuours are [...]plo [...]ed vnto most plaine and vulgar perswasions, I rather desire b [...]fly to answer, and, if I can to wipe away that one doubt and obiection, which as it is most pop [...]l [...]r and plaus [...]le, so is it euer most obuious in this cause wh [...]ch is, that [...] we haue not liberty and free will to turne vn­to God and godlinesse, then all precepts, exhortations, admo­nitions, and reproofes▪ may seeme to bee in vaine; for what folly were it, say they▪ to exhort, or command vs to doe that which is not in our power o [...] libe [...]tie to performe? as if a man [Page 15] should exhort one to runne which were fast inclosed in a pit or prison, out of which he had no power nor free liberty to come foorth.

For answer whereunto, I first say the same that S. Austen doth in his booke de grat. & lib. arbitr. 16. chap. where setting downe this very obiection of the Pelagians, magnum aliquid Pelagi [...]m se sc [...]re put [...]nt, quan lo dicunt, non iuberet deu [...] quod [...]ci­ret non posse ab homine fieri; God would neuer (said they) com­mand that which he knew man could not performe: S Austen answers them, that therefore God commands somwhat which man cannot doe, that man may learne to seeke of God ability to doe it. Fides enim impetrat quod lex imperat, for faith ob­taines in prayer, what God commands in his law; as hee there and elsewhere L [...]b e [...]l [...]m cap. 14. & [...] 117. declares: For which cause S. Austen himselfe very often [...] 10 cap. 19 31.37. & [...] 11 vseth that woorthy prayer which Pelagius much disliked, as you may see in S. Austens booke De bon per­seuer. cap 20. Da Domine quod iubes. & iube quod vis, Giue me O Lord ability to doe what thou commandest, and command me what thou wilt. To which purpose he again most fitly saith in his booke De corrept. & grat. 2. chap. speaking of precepts, reproofes, and praiers, O homo in praeceptione cognosce quid de­beas habere, in correptione cognosce tuo te vitio non habere, in oratione cognosce vnde accipias quod vis habere: O man, by Gods commandements thou maiest learne what is thy dutie, and what thou oughtest to doe; by Gods reproofe thou maiest learne it is thy owne fault that it thou canst not doe; by thy owne prayer to God thou maiest learne of whom to seeke, that it thou maiest be able to doe.

Besides which vse, rightly noted by S. Austen, to giue yet further satisfaction to this doubt; Is it indeed folly or vanitie, as they collect, to command man to doe that which is no way in his free will or abilitie to performe? What will then or abi­litie had dead Lazarus to rise out of that lothsome p [...]t of his graue, when Christ commanded him and said Ioh. 11.4 [...]. vnto him, Lazarus come foorth? What power againe or free will to rise from death had either Dorcas ▪ or the other maide in the Gos­pell, when Christ commanding said Luk. [...] 54. vnto the one, and as [Page 16] Christs messenger S. Peter said Act [...] [...] 4 [...]. to the other, Maide arise. And to omit inti [...]it like examples, what power o [...] freedome of will had either the i [...]potent and palsie man that was carried by others to stand vp; or S. Peter himselfe to come out of He­rods prison wherein he was [...]ast lock [...], and settered with iron chaines; when Christ commanded Ma [...]k▪ 2. [...]1. the one to arise, and take vp his bed and walke, and the Angell from Christ comman­ded Act. 12 7▪ the other to arise quickly, and follow him out of the pri­son? Indeed for a mortall man whose words are onely signifi­cat [...]ue, or for any creature whatsoeuer by his owne authoritie to haue commanded or exhorted any of these in this sort, had beene me [...]re folly and madnesse; but for Christ Iesus and al­mightie God, whose words as the Prophet Psal 3 [...] 9. shewes, are not onely significatiue, but operatiue, d [...]xit & fa [...]a sunt. & whose spirit effecteth what his words betokeneth, for him thus to command, is so farre from being any token of folly, that it is in trueth a most vndoubted argument of his omnipotent Ma­iestie, and of his infinite power. And this God himselfe de­clares in that most liuely type and figure of our regeneration, Ezech. 37 [...] 4.5. &c.. What a ridiculous matter might it seeme for the Prophet to command and exhort the dead bones to come to­gether? yet when the Prophet at Gods commandement, and from God prophecied vnto them, and said; O drie bones heare the word of the Lord, the bones came together bone vnto bone, and as he continued prophesying, the sinewes and the flesh grew vpon the bones, and the skinne couered the flesh. And when he againe prophesied vnto the winde and breath, saying, Come f [...]om the foure windes O breath and brea [...]h vpon these, the breath came into them, and they stood vp, and were liuing men. Right so in our new birth or rege­neration, which the Apostle cals our first resurrection, though the Prophets and messengers of God prophesie and preach Gods word vnto such as are quite dead in sinne, euen meere [...] like to those dead and drie bones, yet because the word which they preach is not mans word, but Gods Lu [...]. 8 11., which like the bowe and arrowes of Ionathan 2. Sam. [...] 22. neuer returnes voide Isay 55.11. or emptie vnto God, though in the reprobate it take no other [Page 17] effect but publish and witnesse vnto them their dutie, and so leaue them without all excuse in the sight both of God and men, yet in those whom God effectually calleth, happily at the first Sermon or exhortation, it brings bone vnto bone, & at a second Sermon or exhortation, it brings flesh and sinewes vpon the bones; and as Ezechiel with others the seruants of God continue their prophesying and preaching, at last euen those dead and drie bones become not onely liuing soules, but sanctified temples vnto God.

Wherefore to end this argument, wherein by reason partlie of the obscuritie, and partly of the varietie of the matter, I haue stood longer then I first intended, I conclude this whole point with that short sentence of S. Austen in his 3. booke De lib. arb. 16. chap. Deus & velle praecepit, & posse prael uit, & non impune nolle permisit: God commands all men to be willing, he giues vnto some his grace to be able, he permits others to re­maine vnwilling, but neuer withall to remaine vnpunished. And this be spoken of the author of our sanctification, which is God, of whom the Apostle heere desires this sanctity when he praied, God sanctifie you.

God of peace.] The title which the Apostle giues to God is not lightly to be ouerpassed, in that he heere calles him the very God of peace. And though many reasons might be alled­ged why God is so called, yet for our present purpose I will propose but one, which is to put vs all in minde of that Chri­stian charitie, peace and concord which ought to be among all Gods children, seeing this God, who is God and father vn­to vs all, is the God of vnitie and loue; and as the Apostle heere describeth him, The very God of peace.

And truely whether it be to teach vs the necessitie of this lesson, or to signifie our dulnesse and frowardnesse in learning and practising thereof, or for some other reason, I cannot tell, but I verily suppose that neither any one doctrine is more of­ten vrged in the whole Scripture, then is this doctrine of cha­ritie, nor any one sinne more often and more earnestly reproo­ued therein, then is the want of charitie. Our Sauiour tels Mat 22.39. vs that of the two great commandements whereon depends the [Page 18] whole Law and the Prophets, the one is this lesson of loue and charitie. And lest any should imagine that himselfe had abrogated any part of that law, hee renues Ioh. 1 [...] 34 this precept in a most effectuall maner: A new commandement giue I vnto you, that yee loue one another, as I haue loued you, that yee also loue one another: By this shall all men know that yee are my disciples, if yee loue one another. Of this the Apostle Gal. 5 14 te­stifies, The whole law is fulfilled in one word, which is this, Thou shalt loue thy neighbour as thy selfe; & Rom. 1 [...] 8. He that loueth another hath fulfilled the law, for 1 Tim. 1.5. The end of the law is [...]oue out of a pure heart. Of this S. Iohn saith, 1. Ioh. 4.20. If any man say I loue God, and hate his brother, hee is a liar: for how can hee that loueth not his brother whom hee hath seene, loue God whom he hath not seene? Of this S. Peter saith, 1. Pet 4 8. Aboue all things haue feruent loue among you. And to omit other te­stimonies, S. Austen often Ioh. 5. de bap. [...]. & ca. 23 [...] 5. de [...] 1 [...].1 [...]. and truely saith of this, that with­out it multa sancta haberi possunt▪ sed prodesse non possunt ▪ faith, knowledge, and many gifts and graces of God without cha­ritie may be in a man, but without charitie they can neuer pro­fit a man.

I haue heeretofore in my cursorie obseruations vpon the 1. to Titus spoken somewhat of this point in the hearing of di­uers of you; and being now occasioned by my text to handle the same point againe, though it were not hard to finde varie­tie of arguments in a matter so plentious, that I may truly say, non copia, sed modus quarendus est, yet let it not seeme grieuous vnto you, which to me seemes most conuenient, and which the Apostle [...] 3 [...]. teacheth to be for you a sure thing, if from that same fountaine of loue and dutie which I haue vnto this place, I recommend vnto you some part of that same exhortation from the same God of peace.

Let me first say vnto you as Moses once said to Gods owne people, Deut. 2 [...]. [...] Let there not be among you any root that brings foorth gall and wormewood. Your Colleges they are seminaries of pietie, nurseries of Religion and vertue, and like the house of Bethel, or the garden of Eden, they are the verie houses of God, and pleasant gardens of the Lord, the trees of [Page 19] knowledge and trees of life (which are the best, nay the one­ly timber wherewith to builde the temple and sanctuary of God) must so successiuely grow in these gardens, that it may euer truely be said of them, anul [...]o [...] vno non deficat alter aureus. And I pray God to blesse and multiplie such blessed pla [...]s in all your Colleges. But if insteed heereof there should be nou­rished in these places those venemous and deadly weedes, which Moses cals the roots of gall and wormewood, which are the very bane and poison not onely of mens studies, but of mens mindes and maners, what other fruite may be expected, then that which God laid [...] as a curse vpon the earth: Thorns and thistles shall it bring foorth? or as the Poet [...] expresseth it, Pro molli viola, pro [...]purpureo narcis [...]o Card [...]s, & [...]ines surget paliurus acuris, Infoelix lolium, & steriles dominantur a [...]nae. Take heed therfore, I beseech you, there be no roots of gall or wormewood in your hearts, or among you.

Let me againe say vnto you as S. Iames [...] doth, Who is a wise man, and indued with knowledge among you? Let him shew foorth his workes in me [...]kenesse of wisedome. But if yee haue bitter enuying and strife in your hearts, reioice not, nei­ther be lyars against the trueth: This wisedome descendeth not from aboue, but it is earthly, sensuall, and diuellish, for where is enuying and strife, there is sedition, and all maner of euill works; but the wisedome that is from aboue is first pure, and then peaceable, gentle, easie to be entreated, and the fruit of righteousnesse is sowen in peace of them that make peace.

When the strife began betwixt Abraham and Lot, the Scripture Gen. 14 [...] ▪ notes it as a speciall memorandum, And there were Cananites, and Perezates at that time in the [...]and: Doubtlesse there are at this time also our land, and I wish there be not among our selues, too many who carry Cananitish hearts and mindes, who would no lesse then the old Cananites, Reioice and triumph in your discord, and blaspheme the name of God and his holy religion which we professe; saying among them­selues, Aha, so would wee haue it. Lest any such thing be euer heard in Gath, or spoken in the streets of Askalon, let these who haue the spirit of Abraham, learne also the speech and [Page 20] language of Abraham, who though he was both in age and dignitie superior to his nephew Lot, yet came and said [...]bid. [...]8. vnto him. I pray thee let there be no strife betweene thee and me, nor betweene thy seruants, and my seruants, for wee are bre­thren; brethren not so much by bloud, as by Religion to be linckt together, as S. Austen I [...] de mor. [...]. ca. 10. obserueth.

It was a diuellish precept of Machiauell Prin. ca. 20, and most cun­ningly euery where practised by the Iesuits, as their owne pro­fessors Sp [...]r. dise. [...] 17▪ & Q [...]d. pa 69 obserue and witnesse, but deriued first from the low­est pit of hell, Diuide & impera. Farre be it from any of Christs disciples to learne such lessons, or from so Antichristian teach­ers, much rather let vs oppose hereto that vndoubted maxime of our Sauiour Mat 12.2 [...]. who is trueth it selfe, Euery kingdome diui­ded against it selfe shall be brought to nought, and euerie citie or house diuided against it selfe shall not stand; or that wise counsell of Caselius a Lawyer, mentioned in Macrobius Sat. lib. 2. ca. 6.. Who being asked by a Merchant how his partner and hee should diuide their shippe betweene them, answered, Nauem, si diuidis, perdis; nec tu illam, nec socius habebites: yee all saile in one shippe, diuide and cut this ship a sunder, you spoile it, if not with it your selues. Or if there be any that wish or seeke a rent and diuision thereof, let such remember, that she was not the true and naturall mother which saide, 1. King. 3.2 [...]. Let it be neither thine nor mine, but diuide it, but she onely who was content it should be whole, though it were with the certaine losse of her owne tender and most deare infant. And we must suffer as S. Austen I [...]. [...]. de lap ca 25. wisely obserues. Infantile corpus a falsa matre nutriri potiùs, quàm concidi: rather the wrong mother to noise the childe, then it being diuided them both to lose it.

I will end this my exhortation vnto you with those words of the Prophet, Psal. 34.12.14. What man is he that would liue and faine see good daies? keepe th [...] toong from euill, and thy lippes that they speake no guile, eschew euill, and doe good, seeke peace, and follow after it.

Now as charitie is most acceptable, and like the ointment of Aaron Psal. 133 2. pleasing vnto God, so doe the Scriptures in infinite places witnesse how much God hateth and detesteth the want [Page 21] of charity; yet out of that maine Ocean I will but take one drop or two. In the 1. v. 3.4.5. of Amos God threatneth to breake the bars of Da­mascus, and send a fire into the house of Hazael, and deuour the palaces of Benhadad; and why? because they were not satisfied with the ouerthrow of the Gileadites their enemies, but further without all compassion to wreake their wrath vpon them, they threshed Gilead and that with threshing instruments of iron. Like­wise in the second chap. v. 1.2. God threatens to destroy the Moabites, and that they shall die with shouting, & with the sound of a trum­pet, because they were not contented onely to spoile the Edo­mites, though they were not theirs onely, but Gods enemies, but to satisfie their rage and malice, they burnt the bones of the king of Edom into lime. This is that which God so earnestly re­prooues in the Edomites, in the prophesie of Obadiah v. 10. ad 16., & threa­tens for this cause to cut them off for euer. Thou shouldest not haue beholden the day of thy brother when he was made a stran­ger, thou shouldest not haue reioiced in the day of their destructi­on, nor haue spoken proudly in the day of affliction, neither shouldst thou haue looked on their affliction in the day of their destruction; but as thou hast done, it shall be done to thee, thy re­ward shall be vpon thine owne head.

I might adde heereto a further iudgement of God, mentioned in the Apostle, 1. Ioh. 3.15. Whosoeuer hateth his brother is a manslayer, & yee know that no manslayer hath eternall life abiding in him. But hauing spoken thus much concerning that brotherly charitie and peace which wee ought to haue one towards another, I would gladly adde somewhat of that peace, which we all iointly owe vn­to the Church of God.

Of this peace the prophet Dauid saith Ps. 122.6.7., O pray for the peace of Ierusalem, they shall prosper that loue thee, Peace be within thy wals. Of this the Apostle saith Rom. 16.17.18., I beseech you marke them dili­gently which cause diuision and offences contrary to the doctrine which yee haue receiued, and auoid them, for they that are such serue not the Lord Iesus, for 1. Cor. 14.33. God is not the authour of diuisi­on, but of peace in all churches.

Of this Dionysius that ancient Bishop excellently writ to Nona­tus, when hee began his schisme, as you may see in his epistle set downe by Eusebius in his 6. booke and 44. chap. If you Nonatus [Page 22] haue gone vnwillingly (as you pretend) from the Church, shew it by your voluntary and willing returning to the Church againe. Oportebat quidem nihil non ferre ne ecclesia Dei sc [...]nderes ▪ you should haue borne with whatsoeuer, rather then haue made a rent in the Church of God. It is a more glorious martyrdome to suffer for a­uoiding a schisme, then for auoiding the sinne of Idolatry. In the one you suffer martyrdome but for one soule, in the other you suffer for the whole Church of God. Thus said Dionysius. Of this Gregorie Nazianzen was so studious and zealous, that when the Church at Constantinople began to be diuided, as he supposed by occasion that he possessed that sea, he openly said, and his speech was much more commendable then his fact, Si propter me ista tem­pestas, If this stirre and tempest be for my sake, take me, & cast me into the sea, that the storme may cease, and the Church may enioy her calme, as Ruffinus reports in his 2. booke & 9. chap. To this S. Cyprian at large perswaded in his booke de vnitate ecclesia: Let no man thinke, saith he, that the good will depart from the Church; Triticum non rapit ventus, sed paleas: It is not wheate but chaste which the winde blowes away. Those can neuer abide in God, that will not abide in the vnitie of the Church of God. Though such giue their bodies to be burned, or to be deuoured of wilde beasts, Non est illa corona fides, sed poena persidiae, That is no crowne of their saith, but a punishment for their perfidiousnesse: Occidi talis potest, coronari non potest: A man may happily be killed, but ne­uer crowned in a schisme. Of this Martianus, though no good bishop, most passionately said, when Sabbatius whom he had for­merly ordained Presbyter, began to make a tumult and diuision in the Church, Multa satius [...]sset, It had beene much better, and I wish rather I had laid my hands vpon thornes then imposed them vpon the head of this troublesome Sabbatius as Socrates relates in his 5. booke and 20 chap. For preseruing this peace Polycarp and other ancient bishops were so carefull, that though they di [...]fered in iudgement about some rites and smaller matters, yet neuer for that cause would they breake the vnitie of the Church, or make a separation one from another, as Eusebius declares in his 5. booke and 23. chap. Friuolum enim & quidem meritò indicarunt consuetudi­nis gratia a se mutuò segregari eos, qui in praecipius religionis capiti­bus cons [...]ntir [...]nt, saith Zozomen in his 7. booke, and 19. chap speak­ing [Page 23] of Polycarp and Victor, They iudged it friuolous and childish, and indeed not without cause, to disagree and make a separation for customes & ceremonies, when they did agree in the substance & chiefe points of Religion. For this S. Austen so earnestly pleads (besides many other places) thorowout his whole 7. bookes, De Baptismo contra Donatistas, that I suppose the diligent perusall of those bookes would easily perswade a man that is not too much led with a partiall or s [...]lfe conceit, to do much, and to suffer much more for the vnitie and peace of the Church; of which hee thus [...]ib. 6. ca. 21 saith, Omnia bono pacis & vnitatis esse toleranda, That all things must be borne with for peace & vnities sake; & cause him euer to shun yea detest a rent or schisme in the church: of which he againe saith, and prooues it in his 2. booke and 8. chap. That the sinne of schisme is more hainous, then is the sin of Idolatry: and more per­emptorily in his 1. booke contra epist. Parmen. 4. chap. sacrilegium schismatis omnia sc [...]lera supergreditur, there is no sin, no sacriledge, nor robbery so great, as is this, to rob Gods Chuch of her vnitie and peace.

But because I hasten to say somwhat of the other points which remaine, I will not go forward in this so large and spatious a field, but conclude this whole point of peace, partly with those words of our Sauiour, Mark. 9.50. Haue salt in your selues, and haue peace one towards another, partly with the words of the Apostle 2. Cor. 13.11., Finally brethren fare yee well, be of one mind, & liue in peace, and the God of loue and peace shall be with you. And this be spoken of the title that is here giuen to God, that he is called, The very God of peace.

Sanctifie you throughout, that your whole spirit, and soule and bodie may be kept blamelesse] The maner of our sanctification (which was the third generall point I proposed) is heere set downe, which is, that it must be totall, and intire, that both our vnderstanding & reason, which is meant by the spirit; and our will and affections, which are meant by the soul [...]: and our externall and outward acti­ons, which are meant by [...], may all be holy, and so wee whollie sanctified in the sight of God. By which integritie of san­ctification, the Apostle meanes not any such perfection of san­titie as is voide of all sinne; for the Scripture euerie where doth witnesse, that no such sanctitie is to be expected or hoped for, while we carry about th [...]se bodies of sinne. The Apostles confesse [Page 24] plainly of themselues, and such as are most righteous in this life, In Iam. [...] 2. many things we sinne all: And if 1. Ioh 1.8.10. we say we haue no sinne, we make God a lyar, and his word is not in vs. This was the pre­rogatiue of Christ alone, that he knew 2 Cor. 5.21. no sinne, and in all things Heb. 4 15. he was tempted like vs, sin [...]e onely excepted: Of whom S. Au­sten saith Lib. 2. cont [...] & [...] cap 32., That hee was therefore prefigured by the spotlesse lambe, to signifie that he alone should be without all spot of sin, to heale all our sins, S [...]lus in hominibus▪ qua [...] quarebatur in pecori­bus: He onely among men was such as they sought among the beasts, that is, without spot and blemish. But of all other besides him, the Scripture saith Isa. 53.6., All wee like sheepe haue gone astraie, and the Lord hath laide vpon him the in qu [...]tie of vs all. And a­gaine, Gal. 3.22. the Scripture hath concluded all vnder sinne▪ for Rom. 2.23. all haue sinned, and are depriued of the glory of God. Nemo mun­dusa a [...]eccat [...], saith S. Ierome Lib. 2., against Iouinian, nec si v [...]ius qui­dem dies fuerit vita eius: None is cleane from sinne, no not though he liue but one day vpon the earth. And S. Bernard in his 23. sermon vpon the Cantic. most significantly saith, Non peccare Dei iustitia, hominis iustitia indulgentia Dei, not to sinne is Gods iustice, to haue pardon of sinne is mans iustice.

It was one heresie of the Pelagians, as S. Austen shewes in his booke, De haeresibus ad quod vult. haer. 88. and in his booke De bo­no perseu. 5. chap. that the iust in this life are voide of all sinne, and without spot or wrinckle; which errour of theirs S. Austen almost euery where refels, but specially in his books Contra [...] epist Pe­lag. in the first whereof, and 14 chap. he saith, Mul [...] fideles [...]unt sine crimine, sine peccato autem dix [...]r [...]m nemi [...]em ▪ Many godly and faithfull men doe liue without crime, (so did Zacha [...]e and Eliza­beth, as he elsewhere Lib 1 cont. Dei & Cel. ca 48. declares) but without sinne not any: which distinction he againe repeats and explains in his [...]. ad L [...]u [...] ▪ 64. chap. and in the third booke, and 7. chap. We call (saith hee) the vertues of iust men perfect in such sort that there belongs vn­to their perfection, Ipsius imperfectionis & in ver tate cognitio, & in humilitate confessio, Both the knowledge and acknowledgement of our owne imperfection. And therefore in his 9 booke of Con­fessions, & 13. ch. Vae etiam laudabili vitae hom [...]ū [...]i [...] misericor­dia discutia [...] eampunc; Wo be, saith he, euen to best & most praise wor­thy life of man if thou shalt examine it in iustice, & not in mercy.

[Page 25]S. Ierome likewise at large and excellently refuting the same heresie of the Pelagians, both in his epistle ad [...] ▪ and in his three books aduers. Pelag. truely saith, [...] Haec hominibus [...]ola perfe­ctio, si imperfecto [...] se esse neuerint: This is the onely perfection of men in this life to know and acknowledge their owne imperfecti­on. And whereas the Pelagians often & insolently obiected [...]para that in the Scriptures both Moses and Christ himselfe doth exhort vs to be perfect, S. Ierome answers that they doe it in this meaning, Vt secundum vires nostras vnu [...]qui [...]que quantum valu [...]rit, exten [...] ­tur: That euery one should [...] as much as they can vnto perfe­ction, and with the Apostle Psal [...] 14. forgetting that which is behinde, endeuour themselues to that which is before, and follow hard to the marke; but yet still the perfection of vertue which they doe, or can attaine vnto in this life, is onely an inchoate as S. Austen [...] ca. 115. tearms it a begun and daily increasing, but not a complete and finished sanctification, or as S. Ierome saith, [...] 3. it is heere in Vmbra & imagine, onely in a shadow, and some lineaments of perfect sanctitie; but hereafter it shal be in full beautie, & complete glo­ry: heere they haue it in vta [...] & cursu ▪, as passengers, not as posses­sors, as in the way, not as in their countrey, for there shall be Sine omni sorde perfectio, perfection without any spot or admistion of sinne, but here is onely perfection, Secundum Lib. 1. Psal. 32.6. humanae fragilita­tis modulum, such as mans frailtie can receaue; of whom the Pro­phet [...] 2. saith, For this, that is for his sin & iniquity as S. Ierome ex­pounds it, shal euery holy man make his prayer vnto thee. And in a word, there shall be as he cals Lib. 1. Psal. lib. 4. de [...]. cap. 15 & 16. Sa [...]. in ca. 5 ad Rom. D [...]m. So [...] lib. 1. de na [...]u [...]a & gra [...]a 6. it, a perfect perfection, but here Cuntiorum in vita iustorum imperfecta perfectio est: All, euen the most iust men haue but an imperfect perfection.

How neere to those old Pelagians, whose heresie these worthie fathers so learnedly confuted, the Papists & the church of Rome approch, may easily appeere not onely by their particular tenents, both of the blessed virgin, whom they teach [...] conf. [...] pag. 138. [...] ad li­teram [...] to haue beene void of all, both actuall and originall sinne, and of S. Francis, whose life was, as they affirme, a fulfilling of the whole Gospel accor­ding to euery line and letter, of whom for that cau [...]e they sing ibid. their solemne hymne

but also by their generall doctrine concerning the fulfilling of the law of God, of which they teach, that it is not onely possible, but euen necessary [...] also for attaining eternall life, to keepe, and fulfill the commandements of Gods law, especially seeing And. Vega in his [...]. booke and 19. chap. vpon the Trent Councell, sets it downe for a Catholike and Trent conclusion, that there is no moment of time wherin a man may not singula & omnia vitare peccata, shun and auoid all and euery sinne; and further, that the iust and righteous men often, yea truly ple [...]n (que) sic esse, for the most part doe so auoide all sinne indeed.

Which new Pelagianisme it were not hard to refute, but that in this straitnesse of time I much rather desire to touch that which concernes our liues then our learning. And that is one speciall lesson which the Apostle heere teacheth, that in true sanctificati­on we must not thinke it sufficient in some one dutie to performe obedience vnto God, and in some other (as many doe) to take al­lowance and dispensation vnto our selues, but we must willingly resigne, and submit our selues whollie vnto God, and to his law, striuing with all our knowledge, with all our affections, and in all our actions to performe acceptable seruice vnto God. For of those who at their pleasure take such allowance in any one com­mandement or branch of Gods law, seeing the reason and formal cause of their obedience is not the voice of God, but their owne will and choice, of such S. Iames truely saith, Cap. 2.10 That whosoeuer keepes all the rest of the law, and yet faileth in one point, hee is guiltie of all: not because vices and vertues are linck together, for that both in nature is impo [...]ble, and S. Austen [...]c [...]tes it in his treatise on those words, Lib. desent [...] Apost. ad H [...]. cap 6. but because such a man setting light by Gods authoritie and loue, on which, as both Tertullian Lib. de [...]udit. [...] enim quia [...] est id [...] au [...]cul­t [...] d [...]benius, sed q [...]ia deus p [...]ae [...]. and S. Austen ibid. ca. 11. rightly teach, depends as on a foundation the true ob­seruing of euery commandement▪ and for which onely we should yeeld obedience to Gods law; such one, I say, neglecting & viola­ting the ground of obedience, though but in one point, is in­deed guiltie of all, as being then ready vpon any occasion of his owne pleasure to take like allowance to himselfe in any part of the law, as he hath alreadie done in that one. And therefore God in his law requires an intire and totall obedience to be giuen to him, [Page 27] Thou Deut 6 5. shalt loue the Lord with all thine heart, and with all thy soule, and with all thy strength: Thou C [...]. 2. [...]2. [...] cap. [...].2 shalt obserue and doe all that I command thee: Thou [...] 28.1 [...]. shalt not decline from any of the words which I command thee: Let 2 [...] 7 1. v [...] clense our selues from all filthinesse of the flesh and spirit: Cast [...] away all your transgressi­ons and iniquities, for why wil yee die O yee house of I [...]rae [...]? And to omit S. Austens comparison, that euen one wound or disease if we neglect or refuse the cure thereof, will endanger the whole body though the rest be [...]ound, or that one ch [...]nke, if it be not pre­uented, may endanger the whole shippe; I rather propose that one, but most effectuall testimonie of God, Ezech. 18. [...]. 10.11 &c. If a fa­ther beget a sonne, that is a theefe, or a shedder of bloud, [...] he doe any one of these things, though he doe not all these things, but either hath eaten vpon the mountaines, or defiled his neighbours wife, or hath oppressed the poore and needy, or hath spoiled by violence, or hath lift vp his eies vnto Idols, or hath giuen foorth vpon vsurie, or hath taken encrease, shall he liue? He shall not liue; but in the abominations that he hath done, he shall die the death. Consecrate therfore, I beseech you, your selues wholly vn­to the Lord.

Consecrate first as the Apostle heere teacheth your spirits and inmost affections vnto God, for God loueth Psal 51.6. trueth in the in­ward parts. And as he is Ioh. 4.13. a spirit, so hee lookes to be serued first and chiefl [...] in spirit and in trueth. Be thou vpright (said Gen. 1 [...] 1. God to Abraham) before me, that is, not onely before men, but in my sight, who search Ier. 17.10. the hearts and reines: without this all exter­nall and outward holinesse, is but Pha [...]saicall ostentation, and that outward clensing of the cups, and painting the tombes which within are full of hypocrisie and iniquitie, full of filthinesse and rottennesse, against which our Sauiour hath denounced Matt. 23.25.28. a woe in the Gospell. Well may yee by this visor of sanctitie dazell and bleare the eies of men, as the Poet lib. 1 epist 16. signified, Pulchra lauerna da mihi sallere▪ d [...]ustum [...] evider [...]: but neuer can yee de­ceiue the al-seeing eies of him who saith by the Prophets, lib. 27 28. I know thy dwelling, thy going out and thy comming in; and againe, Ier. 16.17. Mine eies are vpon all thy waies, they are not hid from my face, neither is their iniquitie hid from mine eies; of whom the Psal­mist saith, Psal. 13 [...].1.23. Thou art about my path, and about my bed, & spiest [Page 28] out all my waies, there is not a word in my toong but thou know­est it altogether, yea thou vnderstandest my thoughts long be­fore; and of whom the Apostle [...] saith, All things are naked and open vnto his eies. Let me then heere say vnto you as Dauid [...] did vnto his sinne, when drawing neere vnto his death, he bequeath­ed this as a part of his last and best legacie vnto him; Thou my sonne, serue thou the Lord with a perfect heart, and with a willing minde, for the Lord searcheth all hearts, and vnderstandeth all the imaginations of thoughts, it thou (thus) seeke him he will be found of thee, but if thou forsake him he wil cast thee off for euer.

Consecrate next your bodies vnto God, that as the Apostle heere wishes, your bodies may be kept holy, and without blame. I beseech you by the mercies of God, saith the Apostle, Rom 12.1. that yee giue vp your bodies a liuing sacrifice, holy & acceptable to God; and aga [...]ne, [...] 6.13 1 [...]. Giue your bodies not as seruants of iniquitie vnto sinne, but as weapons of righteousnesse vnto God. Know 1. Cor. [...].15.19. yee not that your bodies are the members of Christ, and temples of the holy Ghost? and yee are not your owne, for yee are bought with a price, glorifie therefore God both in your spirit and in your bodies, for they both are Gods.

Consecrate lastly, your externall and outward actions vnto God, that yee may shew foorth the vertues of him that hath cal­led you, and that your liues being as lamps of pietie vnto others, may shine foorth in good works, which God hath ordained, that we should walke in them. If wee haue onely outward sanctity, wee deceiue others, if we haue onely inward sanctitie wee de­ceiue our selues: for neuer is faith, charitie, or holinesse rooted in the heart, but it buds foorth, and shewes it selfe in the fruits of good works, and of a godly life. If these things, saith S. Peter 2. Pet. 1.8., that is, godlinesse, temperance, patience, brotherly kindnesse, and loue be in you, they will make you that yee shall neither be idle nor vnfruitfull in the knowledge of Christ. In the 2. Corinth. and 5. chap. v. 14. S. Paul giues a reason why he tooke all that toile and la­bour in the Gospell, and in gaining others vnto God, and the reason is this, the loue of Christ, saith he, constraineth vs. Doubt­lesse where the true loue of God and Christ is in a mans heart, it will euen constraine him to his duty, and to obedience vnto God, and will be like the fire in Ieremies Ier. 20 9. bosome, which could not [Page 29] be shut vp, but made him wearie of forbearing, that he could not staie. Amor Dei, saith S. Gregorie, Lib quest. 83 q [...]. 76. otio [...]us non est, operatur magna si est, si operari renuerit, amor non est; Where the loue of God is it is not idle, but works greatly, & where it doth not work, it is not.

There were some euen in the Apostles time, as S. Austen shewes, who boasting of their faith, and yet liuing a most dissolute and wicked life did recken themselues as good Christians, and as sure inheritors of Gods kingdome as the best: Which most per­nicious and pestilent heresie, being first broched by that arch-heretike Simon Magus, as Irene declares in his first booke, and 20. chap. was afterwards embraced and maintained by the Eunomi­ans, who taught, as S. Austen shewes in his 54. heresie, Ad quod vult. that if a man did beleeue their doctrine, it skilled not how he liued, neither how many sinnes hee committed, nor how long hee perseuered therein. To which heresie when some in S. Au­stens own time inclined, he purposely writ against them his book De side & operibus; the summe and effect wherof, is the very same which S. Iames in his epistle most effectually vrgeth, What I [...]m ca. 2.14. &c. auai­leth it my brethren though a man say he hath faith when he hath no works? Can such a faith saue him? And the Apostle answering that such is but a dead and euen a diabolicall faith, in the end he vseth a most fit comparison to expresse the same, that as the body [...], without breath (for so the word doth there rather signifie then the soule, seeing good works doe not animate or giue life to faith, but as an effect doth follow it, as S. Austen Opera sunt ex f [...]e, non ex operibus fides: lib. de grae. & lib. arb. cap. 7. sequuntur ope­ra iustifica­tum, non prae­cedunt iustifi­candum. lib. de fid. & oper. cap. 14. truely declares) as without breath then, the body both is and thereby is knowen of all to bee but a dead body: so that faith which breatheth not foorth in good works, both is in it selfe, & is thereby also euidently discerned and knowen of all to be a dead faith, which can neither saue, nor as the Apostle Iam. 2.19. teacheth, iusti­fie a man in the sight of God: for a true and iustifying, or as S. Au­sten Ca. 14. & 16. calles it, an Euangelicall faith doth euer worke by charitie, Galath. 5. v. 5.. And of it S. Austen saith, Lib. Qu [...]st. 83. qu. 76. Iustificatus per fidem quo­modo potest nisi iustè operari? Hee that by faith is iustified, cannot but worke the actions of iustice. And more plainely in the 23. chap. of the booke before alledged; Inseparabilis est bona vita a fide, imo verò ca ipsa est bona vita: A good life is neuer seuered from faith, yea rather faith is a good life it selfe.

[Page 30]It is a memorable story which Ruffinus sets downe in his 2. booke and 6. chap. of one Moses an holy man in the primitiue church, who being to be ordained a Bishop, refused to haue Luci­us a wicked persecutor to lay his hands, or giue consecration vnto him: At which Lucius disdaining, and supposing hee had taken some exception to his faith, If you be ignorant, said he, or misin­formed of my faith, I will recite and relate my beliefe vnto you. You need not, said Moses, recite your faith vnto me, I know it wel enough, so many seruants of God that you haue condemned to the mines and minerals, so many bishops, presbyters, & deacons, that you haue banished, so many Christians that you haue deliue­red, some to the fire, and others to the fury of wilde beasts, these doe report and make knowne your faith vnto me. Nunquid verior potest esse fides quae auribus capitur, quàm quae oculis peruidetur? I wil rather beleeue mine owne eies, and your actions concerning your faith, then your bare words and profession. To which purpose S. Austen saith in his 3. tract vpon the epistle of S. Iohn, Non atten­damus ad linguam, sed ad facta: Let vs not looke to a mans words, but to his works; he that in works denies Christ, he is an antichrist: Opera loquuntur, & verba requirimus? His works doe speake what he is, we need not seeke to his words.

I might heere iustly, and, would the time haue permitted, I would more at large haue refelled that most shamelesse slander which they haue deuised against vs, that wee prohibite and con­temne good works, as Bellarmine was not ashamed to publish in his booke called Iudic. de lib. concor. and 7. lie, that wee account men free from doing of them, or obseruing the law of God, as he again without al truth hath affirmed in his 4. booke of Iustif & 1. chap. Yea further that we teach Licere quod lubet, that a man may liue as he list, as Dominicus Soto reporteth in the Preface of his booke De natura & grat. which he offred to the Councel of Trent.

For answer whereunto, though we doe most truely teach both out of the Apostle Rom. 3.28. that we are not iustified by the works of the law, but by faith; & out of S. Hilarie Comm in Matt can. 8. that [...]ides sola iustificat, faith onely doth iustifie; and out of S. Austen, In psat. 88. ser 2 that Fides sola mundat; & out of S. Ambrose In cap. 4. ad Rom. that a wicked man is iustified before God, Persidem solam, by faith onely; and out of S. Ierome, In [...]dem cap. that God doth iustifie a wicked man per sidem solam, by faith onely; and out [Page 31] of Origen, In ca. 3. ad Rom. Dicit sufficere solius fidei iustificationem, the Apostle teacheth, that iustification by faith onely is sufficient, which hee by diuers examples at large declares, in those who, as he saith, fide sola iustificati sunt, were iustified by faith onely; & out of S. Chry­sostome, H [...]mil. 3. in epist. ad Tit. Why bringest thou other things? Quasi fides sola iusti­ficare non sufficiat, as if faith onely could not iustifie thee: why dost thou put thy necke into voluntary bondage vnder the yoke of the law? that is a sure argument of distrust and want of faith: and to omit many others out of S. Basil, Serm. 22. de homilitate. that this is full reioice­i [...]g when a man knowes himselfe to be void of iustice, sola autem sia in Christum iustificatum, But by faith onely to bee iustified; though this we constantly and truely teach, for which doctrine of sola [...]ides, which they call heresie, we with all these holy men are condemned this day; yet are we so farre from despising and much more from forbidding good workes, as they vniustly slander vs, that we euery where professe and teach of them with S. Bernard Lib. de gra. & lib. arbitr. verb. vit., that they are via regni, non causa regnandi, the way that wee must walke to [...]eauen, though not the price to purchase heauen; that they are necessarie, necessitate praesentiae, though not necessitate effi­cienti [...], necessary to be in those that are iustified and shal be saued, though neither to concurre to the act and worke of their iustifica­tion, nor to the merit and woorth of their saluation. Yea and euen in [...]he very article of that publike confession Conf. Aug. [...]. 20. which Bellarmine there handleth, and in vaine striues to confute, it is expresly affir­med, Docent nostri quòd necesse [...]it bona opera facere, we teach that it is necessary for Gods children to doe good works, and to walke in them. A very pregnant coniecture that the Iesuit could not with­out some checke of conscience so willingly and wittingly op­pugne an euident and knowne trueth.

With which short and vndeniable answer contenting my selfe at this time, and for a further refutation of that slander referring euery man to all our writings and sermons, wherein we doe both more earnestly perswade vnto, and more truely magnifie & prize good works then doe any of their sworne Capi. Ego. N [...]extr. de iur [...]ur. & co [...]. trid. fess. 25. de ref [...]r. cap. 2. professors to the tri­ple crowne of Antichrist: For conclusion of this whole point, I exhort and beseech you all so to liue in sanctitie, and abound in the fruits of faith, that by our good workes we may stoppe the mouths, if it be possible, of those that so maliciously speake euil of [Page 32] vs, as of euill doers, and that the trueth of our faith may be be [...]ter witnessed by our workes, then by our words, and by our godly conuersation rather then by a verball profession. Take heede yee be not [...]ike those whom the Apostle Epist ad Titum 1.16. condemnes: They professe they know God, but in their workes they denie him. Hast thou faith? Shew it, saith S. Iames Ca [...] 2 18., by thy works. Let ours (saith the Apostle [...] ad Tit. 3.14) learne to shew foorth good works, that they bee not vnfruitfull; and with our Sauiour Matt. 5.16. I conclude, Let your light so shine before men, that they may see your good works, and glori­fie your Father which is in heauen. And this be spoken of the third generall point, namely the maner of our sanctification, that it must be totall and entire.

Vnto the comming of our Lord Iesus Christ.] The 4. general point, and the last which I intend to obserue, is the time or continuance which the Apostle requires in our sanctification, namely, that we should perseuere therein vnto the end of our liues, and to our dy­ing day: for the life of a Christian is compared to a race, wherein none receiue the prize but they onely that continue and run out vnto the end, So 1 Cor. 9 24. runne then that yee may obtaine: It is compa­red to a combat 2. Tim. 4.7., and the garland of immortalitie, and crowne of righteousnesse for which we all doe striue, hath not engrauen vpon it certanti, but vincenti dabitur, to him Reu. 3 7.17.26. that ouercommeth, and keepeth my words vnto the end, will I giue to eate of the tree of life, and of the hidden Manna. Be thou v. 10. faithfull then vnto the death, and I will giue thee the crowne of life: Non quaeruntur in Christianis initia, sed finis, saith S. Ierome ad Furiam, It is not enough to begin, but to end well is the honour of a Christian life. The Prophet Psal. 84 6. sets it downe as a propertie of the faithfull, They will goe from strength to strength, vntill euery one of them ap­peare before God in Sion. Let vs not be weary, saith S. Paul Gal. 6.9. of weldoing, for in due season we shall reape if wee faint not. He that continueth, saith S. Iohn Epist 2 v. 9., in the doctrine of Christ, he hath both the Father and the Sonne. To them Rom. 2.7 that by continuance in wel-doing seeke glory and honour, shall be immortalitie and eternall life. Behold, saith cap. [...]1.22. the same Apostle, the bountifulnesse and seueritie of God, toward them which haue fallen, seueritie, but toward thee bountifulnesse, if thou continue in his bounti­fulnesse, or els thou also shalt bee cut off. And to such onely as [Page 33] perseuere is the promise of our Sauiour made, Matth. 24. [...] 13. Hee that endureth to the end he shall be saued.

Beloued, if any haue not already entred into the course of such a sincere and godly life, as both long since they solemnly vowed, and doe now outwardly professe, such I cannot exhort with the Apostle to continue or goe forward, but to desist from that course, and without delay euen while it is called to day, as the A­postle saith, Heb 2.7. To turne vnto God: nor euer to vse any of those sluggish and delatorie answers, which S. Austen Lib. 8. cons. ca. 5. most iustly con­demnes, that when God cals you to arise from sinne, and to bee partakers of his grace, you should replie and say vnto him, Modò & ecce modò, & sine paululum, sed modò & modò non habebant mo­dum: Yet a little sleepe, a little slumber and rest in sinne: but ra­ther follow that woorthie example of S. Austen, ibid ca. 12. who after a long strife and combat betwixt the flesh and the spirit, at last, as being impatient of longer delay, he brast out into that most patheticall exclamation, Quamdiu, quamdiu, [...]ra [...] & [...]ra [...]? quare non hodie? quare n [...] hac hora finis turpitudinismeae? How long shal I put off frō day to day? why not euen this day, nay why not this very houre do I make an end of all my filthines, & embrace the loue of God.

But because not onely Christian charitie, but my priuate affe­ction to this place makes me to iudge the best of you, that you haue not onely begun, but haue well proceeded in the course of a godlie life, my onely exhortation shall bee vnto you, that yee neuer turne backe from God, nor from a Christian and a godly life, but continue and perseuere therein, as our Apostle saith, euen to the comming of our Lord Iesus Christ: for although it be impossible (which I haue heeretofore in sundry Sermons out of this place made cleere) that those who are once truely san­ctified by Gods spirit, and seasoned with his grace, should euer af­terwards either totally or finally relapse or fall away from God; yet that euen such by their voluntary running into some grieuous transgressions, may so farre decline from God, and from many degrees of his grace, that they may leaue a grieuous wound vnto their conscience, and a blemish to their profession and calling, those knowne examples of holy Dauid, S. Peter, and diuers o­thers doe more then sufficiently witnesse vnto vs, which are pur­posely registred in the booke of God, not so much to be a staffe of [Page 34] comfort to vphold those from despaire which by like infirmitie fall into like sinnes, but specially to be a caueat and warning to all other, wisely to preuent, and manfully to resist all the motions of sinne, and euen the first suggestions of Satan, cum videant tanto­rum vtr [...]rum & cauendat tempestates & slenda nausragia, as S. Au­sten obserues of those very examples in his 3. booke De doctr. Christ. and 23. chap. that seeing Satan hath already giuen the foile to those who were so full fraught with pietie, and so strong and valiant champions in this spirituall conflict, that they were a­ble to encounter yea to ouerthrow euen Goliah of the Philistims, how vigilant and watchfull ought wee to be, who haue neither so great strength, nor skill, to make resistance against so mightie, so subtill, and so expert an enemie?

Wherefore let me put you in minde of the Apostles Heb. 2.12. exhor­tation, Take heed lest at any time there bee found in any of you an euill heart and vnfaithfull to depart away from the liuing God: Remember the Apostles Gal. 3.1. reproofe, O foolish Galathians, are yee so foolish that when yee haue begun in the spirit, yee will end in the flesh? Better it had beene, as S. Peter saith 2. Pet. 2.21., neuer to haue knowen the way of righteousnesse, then after yee haue knowen it to turne from the holy commandements of God. O what a griefe would it be vnto you, if when yee haue formerly beene as faire lampes in Gods Church, giuing much light and warmth vnto many others, those graces of Gods spirit should af­terward be so farre smothered, and almost quencht, that they could yeeld neither more heat then some small sparkes, and those couered also vnder the finders of many sinnes, nor giue more light then the snuffe of a candle, which is both dimme and noi­some? Or what a griefe would it be for a Christian minde that hee should euer haue iust cause to complaine as Milo Cit. de sen. did, who ha­uing in his yonger daies beene renowned and famous through­out all Greece for his strength, afterwards comming to the Olym­picke games, bemoned the want and decay thereof, and stretch­ing out his armes said, At hi lacerti nunc mortui sunt, ah the strength and sinewes of my armes are now withered and decaied; farre greater sorrow would it bring vnto a Christian heart, if in his old age, which should be best of all, finding an impairing of his spirituall strenth and former graces of Gods spirit, he should then [Page 35] haue cause to lament and say; Time was indeed when this arme of my faith did strongly lay hold on Christ, time was, when there was pith, strength, and sinewes in my zeale to God, and loue to Gods children; At hi lacerti nunc mortui sunt, but alas, all the pith and sinewes of my former piety are dead, quite decaied and gone.

Let vs rather striue to be like Moses Deut▪ [...]4 7. the holy seruant of the Lord, who being an hundred and twentie yeeres old, yet neither was his strength abated, nor his eie sight dimme, but he was able cleerely to discerne from mount Pisgah, in the land of Moab, e­uen to the vtmost coasts of the land of Canaan: so let vs all con­tinue, yea increase in pietie, that in our latter age our spirituall strength may not be abated, not our eie-sight dimme, but then especially we may both more earnestly then euer before desire and most cleerely discerne and see the blessed felicitie of that hea­uenly Canaan, the land of our possession and peace. And let vs learne that one precept of the Orators, who though in euery part of their speech they vse great care and diligence, yet in the end and conclusion thereof, they set foorth all their Art and skill to stirre vp the affections and passions of their hearers, that then they may leaue as the last, so the deepest impression of those things which they would perswade: whose wisedome in this one point let vs all learne to imitate and follow, that our whole life being nothing els, but a continued and perswasiue oration vnto our God, to be admitted into his heauenly kingdome, in euerie part of our liues we may expresse our pietie, zeale, and godlinesse, which are the most oratorious and perswading reasons with al­mightie God; but when we come to the last act and epilogue of our age, then especially let vs striue to shew foorth all our Art and skill in a Christian and godly life, that so stirring vp as it were all the affections of God, and euen the bowels of his compassi­on vnto vs, we may then leaue as the last, so the best and deepest impression of our loue in Gods heart. That as the Sunne, though at all times glorious, yet of all other at his setting is most beauti­full and comfortable to behold; so we hauing thorowout all our liues, euen from the East of our age continued a constant course of holinesse, shining in pietie, and euery where spreading abroad the beames of a godly life, when wee draw neere vnto our [Page 36] westerne home, and to that day which shall onely be our setting, and not our dying day, wee may then depart more comfortable and glorious both in the sight of God and of men; that our set­ting to this world may be vnto vs a rising aboue the heauenly ho­rizon, and our farewell to this world may bring vnto vs a happie, and most gladsome welcome of all the blessed Angels and Saints of God, yea of Christ Iesus our God, our Sauiour, and our hus­band, with whom we shall then rest and raigne in eternitie, and in eternall felicitie for euermore.

Grant this O Father for thine owne sake, and thou which hast said Apo. 22.2 [...]. I come quickly, cause vs in an earnest and longing desire to answer, Amen. Euen so come Lord Iesus come quickly. The grace of our Lord Iesus Christ be with you all, Amen.