A HAND OF FELLOWSHIP, TO HELP KEEP OUT SIN AND ANTICHRIST. In certain Sermons preached upon several occasions: By ROBERT ABBOT, Preacher of God's Word at Cranebrooke in KENT.  
LONDON, Printed by John Haviland for Nathaniel Butter. 1623.   

DAVID'S DESIRES. THE ASSIZE AT HOME. UPON PSALM 27.4. By ROBERT ABBOT.  
LONDON, Printed by John Haviland for Nathaniel Butter. 1623.   


¶ The principal Contents of the Book following, are,  
1 david's Desires, from PSALM 27.4. wherein we are persuaded to desire the ordinary means of salvation, and to be true members of the true Church, wherein we may use them.  
2 The Assize at Home, from JAMES the 2.4. wherein all are persuaded to hearken to the voice of Conscience, that all things may go well both in the Church and Commonwealth.  
3 The hid man of the heart, from the 2 COR. 4.17. wherein we are directed in the trial of our spiritual estates, that so we, finding our death to sin, and life in grace, may assure our hearts that we have right in Christ.  
4 A preventer of Security from 1 PETER 4.7. wherein we are persuaded to watch both against Popish doctrine and wicked living in these last and perilous times.  
5 The new man's new life, from GAL. 2.20. wherein both our cursed death in sin is discovered, that we may be wounded for it, and our life in grace is opened, that we may rejoice in it, and seek to nourish it.  
6 The trial of True Religion, from JAMES 1.27. wherein we are persuaded to be of a Religion, and are taught by easy trial to see the truth of our Religion, and the falsehood of the Romish Apostasy.    

TO THE RIGHT WORSHIPFUL SIR THOMAS ROBERDS Knight and Baronet, and to the Lady FRANCES his faithful yoke-fellow; Grace, mercy, and peace from God our Father, and our Lord jesus Christ by the Holy Ghost.  
RIGHT WORSHIPFUL,  
IF I may be bold to look so high, I dare look no higher than yourselves in this my dedication. Were I able to bring forth a birth worthy of a higher countenance, to whom should I offer it but unto my Lord's Grace of Canterbury, from whom I have received all my worldly maintenance, under whom I do enjoy all my best earthly countenance, and at whose lips I have received such most fatherly encouragements (both to take heed to reading, and to doctrine, and also to pray to God morning and evening, that God may be my God when I least dream of him) as I hope I shall never be backward to acknowledge, always ready to make use of, to the improvement of those spiritual graces, wherewith through God's gracious gift, I came into this Country. But I never yet could so overween my own abilities, as to think their fruit worthy of such a patronage. If I seem not too presumptuous in what I do, (I hope) I never shall in what I might do. It is my joy and my rejoicing, that within mine own circle God hath raised me up such friends, as will not easily take in ill part my loving rudeness towards them. Some few years experience makes this good of your worthy selves, who have so faithfully showed yourselves friends, so cheerfully auditors, and so patiently given me leave, both publicly and privately to stir up your willing minds, that I cannot entertain the least doubt of your kind embracings of this poor acknowledgement of my thankfulness unto you. I remember what Socrates did reply to Aeschines his scholar, when being poor he took it to heart that he was not able to gratify him, his Master, as others did: 
Anon intelligis quàm magnum munus mihi dedisti? nisi fortè teipsum parvi aestimas.  Dost thou not know (saith Socrates) how great a gift thou hast given me? belike thou accountest thyself little worth. Implying that he accounted his gift (though poor) more precious than theirs who were rich; because they had given him of theirs, he had given him himself. Right thus do I judge the case to be between your Worships and myself: It may trouble me that I have no better to give, but I know it contents you that I give myself, to wit, my presence to your persons, my prayers for your estates, and my uttermost abilities in the execution of my weak ministry for the eternal good of your, with all my dear peoples, souls. A taste of this I offer unto you in these two Sermons, which were first made public at two Assizes by the joint request of you both: next are made public in Print by mine own offer, & desire of the good of God's Church. God give them acceptance in the eyes of his people. I do not look that they should find a like entertainment amongst all. My aim is to warm the hearts of my dear Countrymen: whereto if the force of my poor spark will not extend, my nearer aims is to do good unto my flock: which yet if I cannot reach, my nearest aim is to show myself thankful unto you both; and above all to set forth the honour of God in awaking conscience, and wooing and winning desires to this his true Church. Busie are the adversaries of our common mother (the Church of England) to gain appetites and affections to Rome. Many words are thought too few, much eloquence too little, and the rolling of all stones not enough to this end. If therefore Croesus his dumb son could speak when he saw one offering violence to his father, 
Homo, ne intersicias Croesum.  saying, O man, kill not Croesus: then no marvel if we, that are speaking sons of our dear Mother, do plead her cause, and redeem her credit from the slander of strangers, yea of her unnatural children. It was a military law of old, that the soldiers who had not killed an enemy should not be girded with a girdle but with an halter: and surely me thinks the law were good to be executed upon them who have not maintained the Church their mother as they are able. To avoid this censure I have done my best, as I could, in a word: and if I meet with a heavier censure for doing what I have, than if I had done nothing; my comfort is that I have used my talon with an honest heart; and therefore am not altogether out of hope, that I may be a little blast in God's mouth, a little to consume the Man of Sin in them that cannot search either more large or learned books. There is but one thing above the rest which breedeth prejudice in men's minds, and keeps them from making use of our writings: and that is this, A politic persuasion by cunning leaders, that we preach a new doctrine, and walk not in the traces of our forefathers. But if either of these could be justly fastened upon us, we should hate ourselves, our doctrine, our course. As for our doctrine, we hearty confess that it is impossible that saving truth should be kept up in a corner and not disclosed till latter days. It neither stands with God's love, who willeth that all men should be saved and come to the knowledge of the truth: nor with his truth, who hath promised to lead his Church, (so long as it is so) not by divine unction only, as others say, but by ordinary means, into all supernatural truths. Therefore as our blessed Saviour put his doctrine upon this trial, From the beginning it was not so; even so do we. It is true, that truth must stand though it have no outward thing to commend it, even naked truth. When therefore we appeal to the times before, 
Veritati credimus, non quia cana, sed quia sana.  we do it not as if Antiquity could make a truth, or as if we had no other cause to embrace it; for the Devil was from the beginning, though God was before him; (In which respect as Aristippus said to one who bragged of his swimming, Art not thou ashamed to boast of that which every sprat can do? so may we answer the great bragger's of Antiquity, that they may be ashamed to boast of that which the Devils may claim as well as they) but we do it as outwardly commending that which is already truth unto us. Now because our adversaries tell us that the truth we boast of hath not this badge, but is of yesterday of Luther's and Caluins' hatching; I humbly beseech you but to inquire into three points: First, whether that which is new be always to be rejected? 
Vide Musc. h. comm.  We cannot affirm it, because it is not evil in itself, and in it own nature: for who desires not a new house rather than an old, and a new garment rather than one consumed with age? I know there is difference between earthly and heavenly things, but even in these things newness in itself is not to be disallowed. For Christ compares his doctrine to new wine; 
Matth 9  and saith, A new commandment give I unto you; 
joh. 13.  and giveth a new testament, 
Luk. 22.  whereof the cup in the Sacrament is a sign and seal. It remaineth then that we do distinguish of newness, and find out two kinds of it: The first we may call cursed Novelty, when, by intrusion of error to those that are in the right way, truth and goodness are justled out of the way: 
Deut. 32.  as when the jews brought in new and strange gods which their fathers knew not, the false Apostles another Gospel, 
Gal. 1.6.  and the like. The second we may call gracious newness, when divine truth is brought in to those that are in sin and error. 
1 Cor. 5.  Thus those that are in the old leaven of sin are provoked to newness; 
2 Cor. 5. Eph. 4. Col. 3. Mar. 1.27. Act. 17.19.  and our fathers who were in the old way of error had the new doctrine of the Gospel preached unto them. Secondly, put case that that which is new is always reprovable; 
Illud novum est quod antea nec fuit unquam, nec visum est, nec auditum hactenus, sed jam primùm coepit, & in lucem emersit.  is the truth in our Church new? No surely: that did not then begin to be, when the fresh preaching of it was renewed. For it is that which the Patriarches, Prophets, and Apostles, have taught and believed; and from thence we fetch it. We carry it along in that little flock of all times, who, according to the measure of means which God vouchsafed, have kept their garments in the midst of Popish tyranny, and at the length after much corruption, contracted through the want of watchfulness in a secure & prosperous estate, we present it unto the Church again in that blessed manner wherein we now enjoy it. As the Law of Moses was not new when it was published unto Israel, but the renewed law of nature; and the Gospel was not new, when it was preached by the Apostles, but the renewed doctrine of faith: so the truth of our Church was not new, when it was published by Luther, and Caluin, and the other Worthies of God; but the renewed truth which appeared more gloriously after the desperate sickness of error in the Church under the more prevailing power of Antichrist. If you shall here say, that it did appear new to the wise of that age; I yield it did so to the wise men after the flesh: but (in the third place) through whose default was that? Surely through the default of our beguiled Fathers, who, being overcome with glorious titles, with outward splendour, with the mystery of the abominations in the golden cup, and with the custom of many years which grew upon them by degrees like rottenness at the core of a beautiful apple, thought that our change brought in a novelty. Hence it came that the ancient Apostolic truth was not acknowledged of her children. Even as if a true mother should be banished from her house, and returning after a long season should not be known of her own children: So truth, being banished by that unholy chair, and falsehood admitted through the neglect of our improvident fathers, was scarce confessed of them that were her children at her return. These three points being thus considered, we say, 
Act. 24.14.  that after the way which they call heresy and novelty, we worship the Lord God of our fathers; but that our truth and doctrine is novelty, we leave it unto them that can to prove. Especially considering that we take but his liberty, who, being urged with what a Father thought, 
Sed pater patrum Apostolus aliter sensit. Mihi antiquitas Iesus Christus, cui non obedire manifestus est & irremissibilis interitus.  said, But the Apostle the father of Fathers hath thought otherwise; and resolve with another, that jesus Christ is our antiquity, whom not to obey is apparent and irremissible ruin.  
Now for the second part of the charge, that we walk not in the traces of our forefathers; may it please your Worships to consider thus much: First, that we harken to the voice of God in the Scriptures, which do blame Gods own people for sticking too close unto the examples of their fathers, 
I●r. 44.16, 17.  
Ezek. 20.18, 19, 30.  where the word of God gives no warrant; and do threaten them who follow their fathers who have forsaken the Lord and walked after other gods; 
Ezek. 16.11, 12, 13.  and do charge them that they should not be as their fathers, unto whom the Prophets said, 
Zach. 1.4.  Turn from your evil ways, but they would not hear. Secondly, we have tender and childlike affections to our forefathers. And therefore we cheerfully imitate their manifest virtues; we do, in reverence to their persons, bury their errors in oblivion; of their doubtful actions we do admit of the most favourable construction; the blemishes of their religion we wash from their understandings, wills, and affections, with remembering their miserable times wherein the key of knowledge was kept from them, and the blindness of their guides, who kept them in darkness that they might the better make their own games: and concerning their eternal estate with God, we have thoughts of comfort, both because their ignorance was inevitable, as also because they practised according to that Christian knowledge which then was attainable, and sinned not wilfully as we do against that glorious light which God doth now offer in the ministry of his most holy word. Thirdly, considering that our forefather's acts are no sufficient warrant for us, we, notwithstanding our reverence unto them, dare not swear to their sayings, and admit of a blind imitation of their actions without trial; but, with a holy anger against that cursed apostasy which misled our dear predecessors, and brought them to some acts of superstition, we bring them to the touchstone of God's word, and wherein he will have us leave them we follow God, and humbly thank him for that revelation; wherein he will give us leave to go with them, we cheerfully follow them; blessing the same God who made them such faithful guides.  
Thus (I fear) I have been too long in striving to root out the conceits of novelty and unnaturalness in those truths, which our writings will present unto you. But having so good proof of both your loves unto me, I doubt not but either of you, and both of you, will spare so much time as may afford diligent reading and observation of what is written. As for the Writer, ye may have a more complemental, not a more hearty well-willer. As for the subject of my writing, as Terentius, a noble Captain, in days of old, when he saw his petition (which he put up for the Christians) to be torn in pieces by the Emperor, gathered up the tottered shreds, and said, I seek neither houses nor lands, gold nor gain, but a Church: So have I wholly aimed at Conscience and a Church, the Church of God amongst us. What shall I now say? To you (Sir) as Occam said to the Emperor in another case and kind, when he was vexed with the Pope's ambition; 
Tu me defend gladio, ego te defendam verbo.  Defend me with your sword, and I will defend and second you by the Word, the Spirits sword. To you (Madam) as Paul to the Hebrews, Pray for us: 
Hebr. 13.18.  for we are assured that we have a good conscience in all things, willing to live honestly. To you both, live to yourselves, live to yours, live to the Church of God amongst us. So shall he with more cheer put up your suits to God, who already is much, and desires to be more bound unto your Worships, and shall rest  
Your faithful Shepherd to use in any thing within the compass of his office, ROBERT ABBOT.   

TO THOSE CHRISTIAN Readers, of whose reading I am well assured, even to my dear and loving Parishioners of Cranebrooke in Kent.  
THE GOD of peace that brought again from the dead our Lord jesus, 
Heb. 13.20, 21.  the great Shepherd of the sheep, through the blood of the everlasting Covenant, make you all perfect in all good works, to do his will, working in you that which is pleasant in his sight, through jesus Christ our lord Though I cannot say with Paul to the Galathians, I bear you record, that if it had been possible, 
Gal. 4.15.  ye would have plucked out your own eyes, and have given them me: Yet, out of a taste of the singular love and respect which ye have had unto me for my works sake, 
1 Thess. 5.13.  I can with good conscience greet you as the same Apostle doth the Philippians; My brethren, beloved and longed for, my joy, 
Phillip 4.1.  and my crown; and do beseech you to continue in the Lord ye beloved. Ye see that in publishing these Sermons, I do offer myself unto public censures. In so good a cause I only desire to be found faithful, 
1 Cor. 4.2, 3.  and then I care little to be judged by man's judgement: I know that some of the things which I writ of, are commonly known: 
2 Pet. 1.12, 13, 14, 15.  yet I will not be unmindful to put you in remembrance of what ye have knowledge, and of that truth wherein ye are already established. And though I cannot say that the time is at hand, that I must lay down this my Tabernacle, yet I think it meet, so long as am in it, to stir you up, yea and to endeavour that you may have in remembrance the secret of the Gospel even after my departure. 
1 Tim. 3.16.  For I have not followed deceivable fables, but the mystery of godliness, which may help you with, or hold you out, a right hand of fellowship to keep out sin and Antichrist. I have no dominion over your faith, 
2 Cor. 1.24.  yet am I under God a helper of your joy: 
Gal. 3.7.  In which respect ye have run well, and ye do well, in that (in my weak, but, by God's favour, willing Ministry) ye have and do take heed unto the most sure word of the Prophets, 
2 Pet. 1.19.  as unto a light that shineth in a dark place, 
james 1.21.  and as to that good word of God, which is able to save your souls. 
2 Thess. 1.11, 12  And I desire to pray always for you, that our God may make you worthy of his calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: That the name of our Lord jesus Christ may be glorified in you, and you in him, according to the grace of our God. 
1 Thess. 2.19, 20  For what is my hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord jesus at his coming? Yea, ye are my glory and joy. And therefore (because one desire of mine is to keep out sin) I will pray again for you, 
Ephes. 3.14. Vers. 16.  and bow my knees unto the Father of our Lord jesus Christ, That he would grant you according to the riches of his glory, that ye may be strengthened by his Spirit in the inner man: 
Vers. 17.  That Christ may dwell in your hearts by faith. Oh how unwillingly should I say of you with the Apostle, 
Gal. 4.11. 1 Cor. 6.15.19.  I am in fear of you, lest I have bestowed on you labour in vain. Know ye not that your bodies are the temples of the holy Ghost in you, and the members of Christ? 
Phil. 2.1, 2.  If therefore there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any compassion and mercy, fulfil my joy, In thinking upon and doing whatsoever things are true, 
Philip. 4.8.  whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, or if there be any other virtue. I know that in times past ye were foolish, 
Titus 3.3.  disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness and envy, hateful and hating one another. But it is sufficient, yea too too much for you, 
1 Pet. 4.3.  that ye have spent the time passed of your lives after the lusts of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drink, and in abominable security. Now therefore dear beloved, 
1 Pet. 2.11, 12.  abstain from fleshly lusts which fight against the soul, and have your conversations honest amongst the wicked, both that they who speak evil of you, as of evil doers, may glorify God in the day of their visitations; and also that you may assure yourselves that you are in Christ by being new creatures. 
2 Cor. 5.17. 2 Thess. 2.7.   
Dear beloved, Antichrist also and his mystery of iniquity hath already wrought even from the Apostles times, and is so fare grown past his height, that his raging time is come, because his time is but short. Therefore, Beware of dogs, 
Phil. 3.2.  beware of evil workers: For there are false teachers, which privily, 
2 Pet. 2.1. Mark 8.15.  with many false glosses, bring in damnable heresies. But take heed and beware of the leaven of the pharisees: 
Matth. 7.16.  By their fruits ye shall know them. 
1 Tim. 4.1.3.  They forbidden marriage and meats by the doctrine of devils, and serve not the Lord jesus, 
Rom. 16.18.  but their own bellies, and with fair speech and flattering deceive the hearts of the simple. They despise government, 
2 Pet. 2.10.  and fear not to speak evil of them that are in dignity. They have hearts exercised with covetousness, 
Vers. 14. Vers. 16.  eyes full of adultery: tongues that speak swelling words, and boast of high matters. They are brute beasts, lead with sensuality, 
Vers. 12.  and made to be taken at the last and destroyed. 
2 Pet. 3.17, 18.  But beware lest ye be plucked away with the error of the wicked, and fall from your own steadfastness; but grow in grace, and in the knowledge of our Lord jesus Christ. Finally, brethren, 
2 Cor. 13.11.  far ye well, be of one mind, and live in peace. 
Gal. 5.15.  If ye bite and devour one another, take heed lest ye be devoured one of another. All which that it may the better be effected, 
Gal. 4.19.  (my little children of whom I have traveled in birth, 
Heb. 13.17.  & for whose growth I shall travel) I beseech you obey me still, who have the oversight of you, in the Lord, and submit yourselves, for I desire to watch for your souls, as one that must give accounts, that I may do it with joy, and not with grief, for that will be unprofitable for you. Now because my heart's desire is, 
Rom. 10.1.  that you may be saved; and that to this end I may still pray for you, and show you the good way; therefore I humbly pray the very God of peace to sanctify you throughout, 
1 Sam. 12.23. 1 Thess. 5.23.  and that your whole spirits, and souls, and bodies, may be kept blameless unto the coming of our Lord jesus Christ. So prayeth he, who desireth that his ministry amongst you may be a savour of life unto life, even your ever-loving Shepherd and Watchman,  
ROBERT ABBOT.   

Faults escaped.  
PAge 20. line 10. read brethren for brother. p. 22. l. 30. r. in the mids of, for about. p. 39 l. 22. r. ye for yea. p. 40. l. 7. r. him for whom. p. 44. l. 14. add to service (in an) and l. 15. add to unknown (tongue) p. 56. l 22. r. in them, for them in. p. 62. l. 1. r. move for meanings. p. 71. l. 15. r. parley for party. p. 84. l 9 r. five for fine. p. 113. mark r. Gal. 2. for Apoc. p. 118. l. 21 r. and for in. l 22. r. thy for the, and wherein for whereof p. 129. l. 26. between ●he second and the third word, put in (live in sin.) p. 136. l. 1. for I am, r. (am I) p. 184. l. 12. between the eight and the ninth words, put in (powers of.)   

TO HIS REVEREND and right Worshipful brethren, the Preachers of the glorious Gospel within the Deanery of Charing in Kent: ROBERT ABBOTT their fellow-soldier, for the maintenance of the Gospel wisheth faithfulness and constancy to the end.  
Right Worshipful, Reverend, and beloved:  
WHom our gracious God hath united in one common service, I neither can in affection, nor could in Epistle at this time sever; especially, considering that what I shall say to one is fitly appliable to you all. My request only is, that what I speak freely to one, may with a loving and yielding acceptance be entertained of all, as the messenger of an honest heart, desirous to stir up the grace of God which is in you, and to provoke your willing minds. I remember what is said of the sack of Benjamin by the way, when the sack was opened, 
Sacco soluto reluxit argentum.  the money appeared: which though I cannot apply to what I have said in my Sermon, or shall say at this time; yet this I will say, that no packet shall be opened wherein you shall discover more love and intention of spirit to do your souls good. Man's good thoughts were not given him for himself only, but for communication. For if they had, as the G●d of Nature would not have taught the tongue to speak them; so the God of Art would not have taught the pen to write them. This is the cause that what meditations God hath briefly put into my heart to warm myself, those have and shall I more largely blow and kindle to heat you all in that ministerial course, in which God hath set you. I presuppose these two propositions to be God's truth. First, that the Churches special servants are of Gods sending. And secondly, that it is necessary that the people, to whom we preach, should be persuaded of it. Is not jerusalem which is above the Mother of us all? Whence then should we expect all her servitors not left free to herself, but from our father's appointment? Yet what though we are called by God; will it ever be so comfortable unto us, if the people to whom we are sent do not know it? We would willingly that they should hear what we speak in Christ's stead, not as the word of man, but as it is indeed the word of God: which yet they can never do, except they are persuaded that we are sent of God.  
It is therefore worth our marking, to see how the Apostle labours the persuasion of this point: For himself, he doth still urge his mission; That the Gospel which he preached was not after men, but that he was called by God. And for all others, he calleth them Soldiers, as having received their press from God; and Ministers, that all the world may know, that God keepeth the royalty of his Office in his own hand, and makes us his Servants, yea Criers, to lend our good will and voice to his matters to be published. No doubt the holy Ghost foresaw the necessity of this persuasion, not only that the ministry might have the greater attention, and respect given unto it, but that Lydeas' heart might be opened, Felix might tremble, the jews might be pricked in their very hearts, and made to cry out; Men and brethren, what shall we do to be saved! Yea, and the secrets of hearer's hearts might be made manifest, and they may fall down on their faces, and worship God, and say plainly; That God is in you indeed. Oh that now and ever God would give us hearts to live like those that are sent. By the arm Physicians pass judgement of the heart, 
Per Brachium fit iudicium de Cord.  and the people of our Sending by our Actions.  
If therefore your tender consciences do inquire, how ye may so live? Oh that I could persuade you to satisfy them by observing these three rules: First, strive to behave yourselves like men of knowledge, by taking heed to doctrine & to reading; they that must divide the word of God aright, and buckle with such cursed wits, as are in many places abroach to defend the ways of sin, had need be more than idle or Idol Shepherds. They that must have an eye (as far as they can) to discern the state of their flocks, that they may encourage the strong, add strength to the weak, and defend all (as near as they can) from the privy blames of their secretest adversaries, had need be such Messengers, such Interpreters as beseem that glorious calling. Indeed, 
 prodeat, ut appereat os, ut finem faciat.  if it would suffice a Minister, that he come up into the Pulpit, and speak, and make an end, we might soon persuade ourselves that we are sent; but I like Luther's judgement well, who requireth three things in a sent Preacher; Prayer, Study, and Temptation: The first, to prevent and follow study; the second, to practise prayer: and the third, to sweeten both. We must pray, that we may study profitable things: we must study, that we may do answerable to our petitions, both towards ourselves and others: and we must find by experience in the combats with the power of darkness, that we being tempted against both, do fight the good fight of Faith. Now, whether it be thus with us, I appeal unto our souls, as in the sight of God.  
Secondly, seek your Master's honour: He is an Antichrist, who comes in his own name; but he that can say with john Baptist; He must increase, I must decrease, he is the man that is sent. How many times do our accusing thoughts hit us in the teeth with our seeking ourselves? How did that speech become a dying Prelate: So the Church may live and flourish, 
Modo vivat ac storeat Ecclesia me moriente, ago non curo.  I care not though I dye? And how would the speech of Ecebolius become us (in another case) Trample upon me unsavoury salt, so my God may be honoured? But alas, as a false-hearted wooer, who is sent to speak a good word for his Friend, speaks one word for his friend, and two for himself: so (I doubt) deal some of us with God. For our Master's sake, whose Ambassadors we are; for our soul's sake, which we do pawn unto God, think seriously upon these things. And know this for a truth, that by how much more we make God to appear in his Treasure (hiding humane wisdom, and speaking by power from on high, in evidence of spirit) and ourselves to be but earthen vessels, by so much more we may persuade our hearts, that we are sent of God.  
If you ask me, what particular direction I propound unto myself in seeking of my Master's honour? I answer, the Sun is called in Hebrew tongue by three names. The first signifieth the warm Sun, because nothing is hid from the heat thereof. The second doth signify the glistering Sun, because it being an excelling sensible dazzleth the eyes of all beholders. The third signifieth a Minister or Servant, because God by it doth minister light, heat, and precious fruits to all people under heaven. When therefore I do consider, that Ministers are called Stars in Gods right hand; and withal, that this great Star, which God sends out of the Chambers of the dust, doth thus declare the glory of its Maker; I thought myself bound even so to seek the honour of God by the light of Doctrine, by the heat of zeal, and by the fruit of a good life. The same direction I commend to you: the light of Doctrine must shine from you: the heat of zeal must show in you: and the fruit of a good life must be brought forth by you.  
First, never forget that you are charged before God, and the Lord jesus Christ, who shall judge both quick and dead, to be instant in preaching the word: So that if the dignity of your Flocks, who are coheirs with Christ; or the price of their redemption which is the blood of jesus; or the hungering of their souls for spiritual food, do not move you to powerfulness, yet let Gods forenamed charge. 
O utinam tam vigiles reperirentur ad curam, quam alacres currunt ad cathedram.  I know that Bernard's complaint may fitly take place; Oh that men were as watchful to discharge their Cures, as they are cheerful to run unto their Chairs! But, though Israel play the harlot, yet let not judah sin; though others be careless, yet be it far from you, even from your thoughts and inclinations. Is it difficult? be strong in the grace that is in Christ jesus, and not in yourselves. Doth it exhaust your spirits? care not to sacrifice yourselves in the service of the Church, so your God may have honour, and his people edification.  
Secondly, what Christ saith to the Angel of Laodecea; Be zealous and amend: that would I say to you. For what more needful? We dwell like men under the friged zone, our Parishes Friezeland, our people frozen into the mud of the world, and dregges of sin; and will not you be hissing hot in spirit? When Paul saw the Idolatry of Athens, his spirit was stirred within him: and shall we have no piety to God, no pity to men? Our words in our own cases manifest heat; 
Caro suscepit dignitatem & anima perdidit honestatem.  and shall we be in God's key cold? Ah, let it not be said, That the Flesh hath won honour, and the Spirit hath lost honesty. I add no more to this, but these few words; Let us take heed, lest as lukewarm creatures, God do spew us out of his mouth, as a dishonourable burden.  
For the last, be careful for a good life. Ambrose saith; that, Speech without life is not Gods. I will not say so, I know that God may speak out of a bush that is good for nothing but burning: Yet this I say concerning him who honoureth not his Master with the fruit of a good life, that I doubt whether he can assure himself that he is of Gods sending, when as his steps lead towards hell, though his finger point towards heaven. How frequently doth God press the good life of a Preacher? Yea, I remember the godly care which the great Synderion amongst the jews had to this purpose: They sat in a Chamber of the Temple, to try and judge the Priests, both for their Genealogies, and blemishes: by whom whatsoever Priest was found disallowable, was clothed in black, and so went out of the Priest's Court; and whoso was found perfect and fit, was clothed in white, and accounted worthy. To what end should the care of God and man concur in this, if it were not necessary? You have learned how to apply deeper things: I will therefore end this rule, with that speech of Jerome to Nepotian; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sors. Talem se exhibere debet, vi & ipse possideat dominum, & pos ideatur a domino.  Ministers are therefore called Clergymen, either because they are the Lords lot, or because the Lord is their lot and portion: Now he which either is the Lords part, or hath the Lord for his, aught to carry himself, that both he may possess the Lord, and be possessed of him.  
The last rule which I would commend unto you to be observed, that you may prove yourselves to be sent of God, is, to be in a readiness to give your Master an account of your service: For this is an argument of faithfulness, and faithfulness of a divine Sender, who before he sends can try the heart and reines.  
Put case therefore that now ye heard that voice of God; Arise ye dead and come to judgement: that now the earth did vomit up her dead; that Saint Peter stood up with his converted jews, and Paul with his Gentiles; that john came in with Asia, Thomas India, and Titus Creta, What would ye do? What would ye do, I say? Can ye say, Lord, I took thy person upon me, to feed thy Sheep, of conscience, not of covetousness, to build up thy kingdom, not to enlarge my own praise and purse: I have walked before thee with an upright heart in the midst of thine house; and now (Lord) behold I am ready to give thee an account of my sincerity, though not of my perfection? If it be thus (my Reverend and beloved Brethren) give me your hands, and let us with comforts go together and trade into heaven by prayer, study, and meditation for the best commodities, that in God's stead we may enrich his people, and present such as belong to him as chaste Virgins to God in the day of Christ. What shall I now say? I will humbly beseech you to measure with love what I have said; and to supply some of the defects in particulars, with what I could say in the throng of my businesses in the Sermon following, which I offer unto your eyes, as I have (for the most part) unto your ears at our last Visitation, as ye freshly remember: and with it I present you with the prayers of my heart, that this my service may (in this kind) as it hath (in another) be accepted, and also that it may some way be profitable to provoke against all Antichristian abominations. So prayeth he who desires ever to rest,  
From my Study this 9th of May, 1625. Your faithful fellowhelper in the harvest of CHRIST JESUS. Robert Abbott.   

DAVID'S DESIRES.  PSAL. 27.4. 
One thing have I desired of the Lord, that will I require, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple.  
WE have often, from this place, 
This Sermon was preached at an Assize.  been full fed and fatted with Sermons from Texts which have put both judges, and jurors, Lawyers, Plaintiffs, and Defendants, in mind of such duties as God doth require at their hands: If you will give me leave this one time to digress, I shall strive to wind up your hearts to heaven, to kindle your affections to religion, and religious duties; knowing assuredly, that if once we be good men, we shall also be good Commonwealth's men, and do nothing but that which is just in the sight of God and Man.  
We read of the Bird of Paradise, that she having no legs, never toucheth the earth, but liveth in the air with the vapours which arise from below, till she dieth, and then she falleth to the ground, and is discovered. Many such birds of Paradise hath our God, who though they suck upon earthly things for their necessary relief and maintenance, yet have their conversation in heaven, and are never discovered to be more earthly, than when by death they are brought into the womb and embracings of the earth their common mother.  
Amongst the rest DAVID hath been famous in this kind, whose devotions do discover such lively graces, such mortified lusts, such a heavenly mind, and such an anatomy of a good soul (as the Psalms are aptly called) that as it was with Jerome, when he had read the life and death of Hilarion, he folded up his book and said, Well Hilarion, thou shalt be the Champion whom I will follow: so it may be with us when we read the sweet precepts and godly patterns of devotion in David, we may justly cry out, Well David, thou shalt be the champion whom we will follow.  
Through the whole body of the Psalms he hath discovered wonders in this kind; neither is this Psalm barren. For ye may find a threefold piece of devotion in it. The first is showed by elevation: when by an exuberancy of speech he lifteth up his heart, and draweth it to cling close unto God amid all his enemies, 
Verse 1, 2, 3.  as his light, salvation, and strength.  
The second is showed by admiration: when he draweth his heart from all the world to love those means wherein God doth communicate himself unto us. 
Verse 4, 5, 6.   
The third is showed by petition: whereby he draweth his heart to rest upon God to be unto him as he had said, and to do unto him as he had desired. 
Verse 7, 8, etc.   
We have to do, you see, with the second discovery of DAVID'S devotion, that is, his admiration, secretly implied in the frame of his whole speech. Wherein by the heavenly disposition of his desires, he doth show his dependence upon God in his ordinary course of offering grace. For whereas the souls of men are considered, either according to their understandings, or according to their desires and appetites reasonable & sensitive: DAVID having exercised his understanding in the beholding of God, as he was to him, and as he would be to his enemies, doth here exercise his desires to God's house. Touching which desires these three things offer themselves to our consideration.  
1. The office of his desires: which is showed in two things:  
1. The first is their choice [One thing have I desired] They chose one thing above the rest.  
2. The second is their constancy [That will I seek.] He doth prosecute his desires, and will not let them vanish to no purpose.  
2. The object of his desires [The house of God.] There was nothing after which his heart panted more eagerly than God's house.  
3. The motives of his desires: which are two;  
1. The worth of God's house in itself: [Beauty,] amenity, or sweet and amiable presentment, which it offereth and holdeth out to the godly view.  
2. The worth of God's house to DAVID: [To inquire in his Temple.] There he could have matter of direction in such doubts and difficulties as did arise in his whole course.  
In the opening and applying of these several parts, let us in the fear of God take diligent heed, and desire God that a voice behind us may so work upon the hid man of the heart, that our hearts may answer to DAVID'S heart, as the face of man answereth to the face of man in the water, to our endless comfort.  

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

1. Choice.  The desires of God's children are reserved for special uses.  
It is a good Art to learn to limit our desires. By nature they are boundless: the thirst whereof it is impossible that we should quench and satisfy, but b● filling them with God. For herein is seen the wisdom of God, that he hath made them of such an ample capacity, as we, perceiving no other thing to be able to satisfy them, may conclude that they are reserved for a more infinite object: which being perceived of God's children, herein is employed that skill which God hath given them to call home their desires from all other things to those things for which they are reserved.  

1 Cor. 12.31. 1 Cor. 14.1. Exod. ●0.  Desire you the best gifts: and Covet spiritual gifts; there are precepts. Thou shalt not covet any thing that is thy neighbours; there is a prohibition. Paul desired no man's gold, silver, 
Act. 20.30.  or apparel: a●d he desired to know nothing among the Corinthians, 
1 Cor. 2.  but jesus Christ and him crucified; there is practise. And the Scripture setteth down the punishment o● those who desired what they should not, with the name of remembrance, 
Numb. 11.  Kibroth-hattaavah, that is, the grave of lu●t. To what end else are those precepts, that prohibition, Paul's pattern, and this judgement set down, but to enforce this truth, that our desires ought to be reserved.  
Use. Oh therefore that we had hearts carefully to put limits unto them, and to spend them as they should be spent! It is too true (as our God knoweth, and our own consciences) that our desires are too too bad, being infinitely carried to worldliness and wickedness. By them we have no peace, but are like the raging Sea foaming up mire and dirt. By them our neighbour can neither keep house, nor wife, nor goods, nor servant, nor , nor any thing that is his. By them we are made like the daughters of the Horseleech, crying, Give, Give; 
Prou. 30.15.  and have enlarged our hearts like Hell which never crieth Ho. 
Hosea 4.18.  By them the rulers love to say with shame, Bring ye: and Felix was often moved by them to grope Paul, hoping that he should have found some money. 
Act. 24.27.  By them sometimes judges hear persons speak, and not causes: & jurors will pollute their consciences for a friend. They are our greedy desires, which are the causes of many crafty traverse, repeals, delays, demurs, writs of error, non-suits, excuses, and yet when the most is grasped in, the heart is not at rest. Alas, what beauty is in this? Give me leave 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. Motives to stir us up so to rule them.   
First, for the limiting of our desires, 
Three rules to li● it our desires.  let us write in our hearts these three rules.  
First, in worldly things let us only desire necessaries: for if we desire never so much, there is to be found at the least a double defect in the things desired. First, there is no Sufficiency 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 souls were made for God: as therefore no man can fill a chest or bag with learning, because they were not made for it; so none can fill their desires with the world, because they were made for God. Secondly, there is no Perpetuity in them: for either we are taken from them, as it is said to the rich fool in the Gospel, 
Luke 12.  O fool, this night shall thy soul be taken from thee; or else they are taken from us, both when they perish in themselves by their corruptible nature, as the rich man's gold in his chest and fold in his field; 
james 5.  as also when they perish to us, 
job 1.  as jobs substance by thiefs and winds.  
Secondly, in wicked things let us desire to be freed from all them in all us: for as that God who separates us from the world to him is holy, 
Exod. 15.11.  as Moses singeth, Who is like unto thee among the gods? who is like unto thee so glorious in holiness? 
1 Thess. 4.7.  So we are called not unto uncleanness, but unto holiness; 
2 Cor. 6.16.  and God doth dwell and walk amongst us. Remember what Moses saith, 
Deut. 23.13, 14.  The Lord thy God walketh in the midst of thy camp, therefore thine host shall be holy: whereof that he may make the deeper impression, he gives the law of the paddle staff to cover their excrements. Yea as God is holy, and we are called unto holiness, and the holy God doth dwell amongst us, so to make our thirst to be freed from sin the greater, let us deeply apprehend that sin is more hurtful unto us than the Devil. Were it not for sinne the Devil could do us no more hurt than he did to Christ, 
1 Cor. 5.5.  when he tempted him. We may be delivered over to Satan, and be the better for it; but if we be delivered over to sin, 
Rom. 1.24.  there is no wickedness so great, which we will not run into to ripen our damnation.  
Thirdly, in good things let our desires be infinitely carried after them: 
Satietas in sacris nè sit: erit. Two motives to stir us up to rule our desires.  for this is the measure of our desires in these things, to covet them above measure. At which height that we may aim, let us but commend unto our hearts, & crave from God a blessing upon these two considerations.  
First, that unruly desires do further discomfort much; and that two ways. First, by hurting of grace: for they choke it, 
Mark 4.19.  as Christ saith of the lusting after the profits and pleasures of this world, that they are as thorns. If inordinate desire after other things, doth hinder our worldly thriving (it carrying our minds from our employments) then much more the thriving and well liking of our souls in grace and godliness. Secondly, by helping sin: for as they do incline the will, and make the whole man more apt for execution, (in which respect our desires may well be said to add wings unto our souls;) so they do poison the understanding, and make it sottish in spiritual things: for though there be first darkness in our thoughts, and enmity in our wisdoms, 
Hester 1.  yet as Ahashuerosh doth first draw his Courtiers unto wickedness, and then his Courtiers do make him worse by flattery and other sinister means: so the understanding doth first surrender up her natural powers and offices, being content to be blinded and misled, and that way be given to the will and desires to enthrone the Devil, and then the will and desires do more infatuate the mind, the belly fight with the brain, and misleading it being blinded to the ruin of the whole man.  
Secondly, consider that unruly desires do hinder comfort. The greatest comforts which we reap from ourselves, are our desires. Good desires are the glory of a good man's soul; 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 practice. What is the good man's faith? Oh that I had Christ: no doubt DAVID'S heart was not without a mystery, when he was so eagerly carried after the water of the well of Bethlehem: and this is the mystery of faith in our hearts, which is more eagerly carried after Christ with desires, than with full persuasions. 
Psal. 119.5.  And what is the good man's obedience? Oh that my ways were so direct, that I might keep thy statutes! As therefore if we had but one worldly thing whence we might reap comfort, we would make much of that; so let us deal by our desires, make we them as precious as we can in Christ jesus, that God may accept the will for the deed.  
It is true indeed, that that cursed flesh which is in our bosoms, prevaileth against us much: but blessed shall we be, if our ears hearken in time to the wholesome counsel following. We read of the Lake of Armach in Ireland, that it hath this property; If you thrust a staff into the bottom of it, that part which is in the mud is turned into iron, and that which is in the water is turned into a whetstone. Like unto this staff is the flesh and spirit of man in the Lake of this life. The flesh which carrieth a man's desires to dig in the mud of this world, is turned as it were into iron, (and therefore it is no marvel if it prevail against our frailty:) but the spirit (which, at the worst, descends no lower than to the troublesome billows of this world) is as it were, turned into a whetstone: this must be broke off, and not only scour the rust of the flesh, but even consume it, that so at the last we may have our desires at command, as DAVID. Happy shall we be, if by being strong in the Lord, and in the power of his might, we shall make our desires to be like that living herb called Sentida, of which they writ thus; That if a man do but offer to touch it, it withdraweth the leaves, and if he touch it indeed, it drieth up and withereth, which yet so soon as the hand is withdrawn flourisheth again: happy (I say) shall we be, if thus, so soon as any worldliness or wickedness do but offer to approach, we draw our desires away by a sigh to heaven; if it take possession, we droop and die within ourselves, and never be at rest and flourish till it be gone again.  
Thus we have viewed the choice of the Goodman's desires: we will further view them in their Constancy. 
Constancy.  The wickedest man amongst us may say: If this be so precious a thing to reserve and limit my desires, as DAVID did to this (one thing) than I am sure enough of my hand: for even I Balaam, who would have pleaded an ill cause, and pronounced an unrighteous sentence, 
Numb. 23.10.  in cursing them whom God had blessed, and blessing them whom God had cursed, 
Gen. 27.34.  have reserved my desires for the death of the righteous: and I Esau, who have set more by earth than heaven, have reserved my desires for my Father's Prophetical blessing. But DAVID takes up the matter, and telleth us, that as it is the office of the good man's desire to make choice, so to be constant in their choice, and to like the good object whereat it looks too well to change: What I have desired, that will I seek. Hence carry this point with you, That  
Gracious desire is not satisfied, till the party desiring do embrace the thing desired.  
Ye know how it was with DAVID, when he was desirous to find out a place for the Ark, that sign of God's presence, he had no rest till he had done it; he would not come into the Tabernacle of his house, nor come upon his pallet or bed, he would not suffer his eyes to sleep, 
Psal. 132.3, 4.  nor his eyelids to slumber, till he had found out a place for it. Even so is it with all God's people, in prosecuting of all good desires: they are sick and their souls faint within them, till they have brought them to some good pass. See it in Christ's Spouse in the Canticles: 
Cant. 3.1, 2, 3, 4, 5.  she desired communion and fellowship with Christ; wherefore she gave herself no rest in her bed by night, she sought him whom her soul loved, and though she found him not, yet she arose and resolved to seek him still: when she could not enjoy her desired content by her own industry, she runs to the Ministry of the Word, the Watchmen: thus she is like the Turtle that mourns herself to death, if she cannot find her mate.  
To open this more distinctly; the unweariednesse of holy desires is seen in three things.  
First, they consume all difficulties for God's sake: let a man desire any thing that good is, he shall find such pails of water as these are to be thrown into this fire: why should I desire this, seeing it crosseth my profit; pleasure, ease, or seeing I having 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 fear? and this not out of self-love, vainglory, check of conscience, but for God and goodness sake.  
Secondly, they are fixed upon the thing desired, and press upon the superior faculties of the soul to know it better, to approve it, and never to forget it, though not to be enjoyed, but after long time and many conflicts. So that as desires make a man never to stand upon difficulties, as I said before, and as we see in the soldier, who through desire of victory and prey, standeth not upon the hazard of his life: so they fasten the eye of the soul with intention upon the thing desired, as the desires of the lover captivates the blinded mind to admire, to invent praises, deeply and often to think upon, and the will and affections to roll themselves, and to dote upon the party loved.  
Thirdly, they are practical for the obtaining of what they desire. Those desires that are not practical, but vanish without endeavours to bring them to perfection, never possessed the soul, wherein they were, for good, as we may see in Balaam: for good desires look to the means, and will do any thing to accomplish them, and not rest until in some measure they have embraced the desired good.  
Now call over what hath been said, again, Use. concerning this constancy and practical disposition of gracious desires, and compare it with ours: I warrant you it will discover unto us the vanity of our desires, which go under the name of good, and yet are blasted before perfected, and do end in shadows.  
There is nothing more comfortable unto us, than to be brought within the compass of the covenant of grace: 
A posteriori.  we know that none can conclude their interest in it, but such as have faith and repentance. When we fall to the examining of these things, we comfort ourselves with this, That they are blessed who hunger and thirst after righteousness: 
Matth. 5.  for we, by the power of our consciences assuming that we are as hungry after them, as DAVID and his soldiers, when they eat the Shewbread, and as thirsty as Samson after his fight, who cried out, Give me water, I die for thirst; do conclude that we have faith and repentance. Seeing therefore that we do rest upon our desires, is it not fit that we should try them? Yes surely, Lay then then to david's, and we shall find that his were officiously constant, and ours are negligently fickle. Do we desire faith? If our desires be gracious, we will not only do it for a fit (as a jade will go upon speed for a plunge) but, as a woman is at death's door till she have her longing, we will be heartsick till we have it. Oh how we pant to God, Lord that I may believe, Lord increase my faith: How do we press upon the means, and will never give rest till we find jesus Christ dwelling in our hearts by faith, there killing sin, and quickening grace. Do we desire repentance? If our desires be gracious, we will never rest till in some measure we find it: yea when we enjoy it in a less measure, we will not suffer ourselves to be at peace till we find it in a greater: yea we will fear always lest we have not repent enough, and therefore we will roll our repentance together, and renew it daily. Thus should our desires be constant; and as heavy things do naturally tend downward to the Centre, 
Plutarch.  so should our desires tend to practise and perfection. But as one doth write of young Marius, that by reason of the stoutness of his talk and gesture, he obtained to be called the son of Mars, but when he came to proof he gained a new name, and was called the son of Venus: so may we write of our desires, that by our words they appear gracious, but by our actions they are led by our souls, which live in our senses, to be too basely effeminate and fickle. As we are wise-hearted Christians, let us be careful not to be deceived in them. To this end let us never forget their offices both for choice and constancy, that when they are brought unto their trial before the judgement seat of God, we may plead, Lord, we have carried and spent our desires according to thine assignment.  
Thus we pass from their office to their object, as it is set down in this place, namely, (the house of God:) which is to be considered two ways: 

1. In the type, that is, as that place which God did then ordinarily allow for his public service.  
2. In the truth, that is, as the true Church of God, the body of Christ, whereof this house of God, whereof DAVID speaks 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 public worship and service of God, then, in the object of DAVID'S desires, I would have you to observe this point, That  
The godly man's heart is carried after nothing more vehemently, than after the house of God.  
The Hebrews had a proverb, Blessed is he that dusteth himself in the dust of the Temple: by which out of the height of their desires they bare witness to DAVID'S speech, Blessed are they that dwell in thy house: 
Psal. 84.4.  and shown that they were glad with him, when others said unto them, We will go into the house of the Lord. 
Psal. 122.1.  It is true indeed that DAVID did earnestly desire life at God's hand, when he saith, Return, O Lord, deliver my soul: But why was it? For in death (saith he) there is no remembrance of thee; 
Psal. 6.4, 5.  in the grave who shall praise thee? Mark I pray; that which set DAVID'S desire on float, was not the kingdoms and glories of the world, but that he might praise God after the manner of the living, with them that keep holy day. He doth as it were set his own glory upon 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 dissolved, and to be with Christ; yet when he saw his place in the house of God, and the use which the Church would have of him, he knew not what to choose. 
Phil. 1.22.   
Hence is it also that the Church in the first and chief place crieth out to Christ, 
Cant. 1.1.  Let him kiss 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 us: First, those which we give to Christ, that is, obedience and subjection, whereof the Psalmist speaketh, 
Psal. 2.12.  Kiss the Son lest he be angry. Secondly, those which Christ giveth to us: which are not the kisses of his lips, as if ordinary, outward and bodily, 
Proverbs.  but of his mouth: what are those? God hath a wisdom which is also sometimes called, 
joh. 1.1.  The Word, and this is the Christ the Son of the living God. He hath a word to signify it, and this is the Scripture, which is therefore called the sign of his good pleasure to us: 
Voluntas signi.  and he hath a mouth to declare and express it, which is the Ministry of the Word in the Church: therefore the Prophets used this phrase, 
Esay 1.20.  The mouth of the Lord hath spoken it. This than was that which the Church's heart was so violently carried after, that God would intimate and manifest his dearest love unto her in his garden of Spices, in his Wine-cellar, in the assembly of the Saints by the Ministry of the Word.  
Use. Oh that this might quicken our dead and dull hearts, to the house of God, in all places where we dwell! How would our monthly diligence be laid aside, 
Menstrua diligentia.  knowing that they are blessed that watch at the gates of wisdom, 
Prou. 8.33.  and give attendance at the posts of her doors. The impious Church-robbers can say, come let us take the houses of God into our possession: let us take them into our possessions by a better right; and comparing all the glory of the world with them, cry out with the Psalmist, Why hop ye so ye high hills? 
Psal. 87.2, 3.  This is God's hill in which it pleaseth him to dwell. God loveth the gates of Zion above all the dwellings of jacob. And shall not we love his Church? Consider what I shall say, and God give you understanding in all things. Here, even here in the assembly of the Saints, God gives his beloved meat and drink, with other necessary refreshments for their souls. The whole Church of God may be compared to an house where there are places of repast, and places of lodging: the Church militant may be compared to the Hall where all God's servants meet together in several assemblies for their spiritual food; the Church triumphant to the lodgings where they rest from their labours. As therefore we do discover our natural appetite to meat, drink, and clothing, without which we cannot live; so should we discover the health of our souls by a spiritual appetite to the refreshments of God's house, without which we cannot live happily.  
It is true indeed, that our frequent assemblings to God's house in many places were enough to make us judge that we do vehemently affect it: but all is not gold that glistereth. Some come of pride, when they so overween themselves, 
I condemn not hearing in season and out of season, but this foolish abuse by the superstitious.  as if the ordinary employments of the world were not worthy to be a task for them: and therefore they (by their good wills) will do nothing but hear, hear, hear, as if the whole practice of Christianity stood in nothing but hearing: some come of custom; some because others come; some because it is the fashion; some of vainglory, and some of policy. Their motion hitherward is not natural, proceeding from some internal principle of the spirits dwelling in them, but violent by some of these outward engines.  
Therefore in the fear of God harken what I shall say. Some Heralds tell us that none ought to bear gold yellow colour in Arms but Emperors and Kings, and such as be of the Blood Royal. Oh that none would bear the glittering show of profession and holiness, but those that are of the race of jesus 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 us not with an opinion of good men and women, faithful companions, and dear friends, when nothing less.  
To prevent this, and to work the contrary, let us but do as DAVID desires, that is, dwell in God's house: which yet he understandeth not of corporal habitation (for the house of God is no ordinary palace for a Prince) but in respect of spiritual affection. His heart was always there: not so much through the love of the outward fabric, though never so glorious, as for the presence there, and the duties performed. Let it be thus with us: let us not be like the base sort of people in Swethland, who do always break the Sabbath, saying, that it is only for Gentlemen to keep that day; but let our hearts dwell upon it, and upon God's 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 us, it is the only way to root out all formality in us, and to work us to walk in this duty as in the sight and presence of God. If it be not thus with us, the house of God will be so fare from doing of us good, that our corporal dwelling in it will do us hurt. For as it is with a river near Buda in Hungary, it converts wood into stone: so the word will be a savour of death unto death, and make the heart stony out of God's just judgement for the abuse of it.  

3. Motives.  We have thus considered the object of DAVID'S desires: In the applying whereof, I have strove to persuade you to desire as DAVID did. And because we are backward to practise good duties, we therefore have need of many motives. But I will not stray: take but the two motives of DAVID'S desires in this place.  

1. T●e ●●ith of 〈◊〉 house in ●●selfe.  The first is the worth of God's house in itself, that is, the comely visage, sweet presentment, or beauty of the Lord. Whence carry this observation always with you, That  
The house of God hath worth in itself to draw our desires after it.  
How amiable (saith David) are thy Tabernacles, 
Psal. 84.1.  O Lord of Hosts? Mark here two words; first he saith, that the tabernacles of God are amiable: That is amiable which hath worth in itself to draw our love. Love is in the lover, and not in things loved, it being wrought in us and bestowed upon other things upon our weak apprehensions and opinions: but this amiableness is in the thing itself whereto we look, which having worth doth draw our desires and affections after it. Secondly he saith, How amiable! whereby he doth imply a secret consultation which he doth make with his own soul, concerning the excellency of the house of God, and a resolution that it is so excellent that he cannot express it. But what was this beauty that set on fire David's 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 principal that David means: For though (no doubt) he was an excellent Master of Ceremonies, both for sign and sense, yet these were not they that he beheld (for even 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 kill and burning of an ox? Surely none in itself, but as it was the ordinance of God, showing both our guiltiness and lying in our own gore, and also jesus Christ dying to acquit us. What beauty is there in having the Word of God read and expounded by a weak earthen vessel? Nothing in itself, but as it is the ordinance of God for the discovering of God, seeing of sin, converting of souls, 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 itself, but as the sighs and groans of the heart are linked together in love, to knock at the gates of heaven to talk with God, to bind and open his hands, to go into God's treasury and fill ourselves of God's dainties, or at the least to view them, and by confidence to crave and enjoy them. What beauty is there to hear a company of people to clear their throats and to chant out a Psalm or song, yea though spiritual? None in itself, but as by the voice the graces of the spirit in the heart are exercised; as faith in promises, fear in threatenings, love 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, save that now they are more beautiful, because knowledge abounds as the waters of the Sea, 
Es. 11.  in a more plentiful and seasoning manner; as also now the sacrifice is more excellent, being that one, once for all, appearing before God for us, and presenting his merits to God, as a perfect and sufficient atonement, in our behalf in the highest heavens, where is glory for evermore.  
Use 1 Seeing therefore that the house of God hath such beauty in it, let us look upon it, and so carry ourselves that it may not be wronged by us, but that it may have the best advantage to do us good. To press this, I come first to you (my fellow labourers in Christ) entreating you in the bowels of our common Saviour, not to besmear this beauty of the Lord to make the people out of love with it. You know that once the sons of Ely made the people to abhor the sacrifices; once was too too often, God forbidden it should be so again. It is true, we ordinarily complain of our people (and truly we have too just cause, it being the fault of most to seek their own, and not either Gods by giving him his duty, or ours by giving us our due) but be we sure that the black coal be not in our own hands. It is truly said that our fancy first wrought a face in the Moon from the unequal enlightening of her unequal substance; and that afterward it was thought that the Sun had a face too (as it may seem) because it should not be outfaced of the Moon. God forbidden that we (who should be as the Sun in glorious precedents amid this crooked generation) should have our blots and spots because they are to be found in the Moon and other sublunary creatures, within the cope and compass of our lots, our earthly heavens. It will condemn them, not help us, if they be worse than we. Let them go alone (yet with our compassions, tears, prayers, preachings, and examples following to revoke them) but for us, take we heed that we lay not the least blot upon the beauty of God's house, either by our Preaching, or by our Practice.  
We may do it by preaching when we do discover either Idleness or Pride in preaching. Sometimes Idleness spews in the face of this beauty, when we speak whatsoever cometh next hand, and making a shift to outrun the hourglass with some verbal discourse, never aim before we shoot to pierce and batter the throne of Satan, that Christ may dwell in our people's hearts by faith. Sometimes pride creeps up into the Pulpit, and doth so ruffle in false colours, that the humble hearer cannot see God in his ordinance. Hence is it that every word shall be so marshaled, and every sentence with its apt fall, sh●ll lie in such equipage, as if the owner were cousin German to that proud man of sin, whose name is six-hundred-sixty-six. 
666  Hence is it that some are content to borrow their preachings from his Chaplains, as Cowesta & Bercorius, and a rabble of his croaking Postillers, wherein they only magnify Player-like conceits, and Friar-like elegancies, and so make themselves like tinkling Cymbals tickling the ear, but not turning the heart unto God. Harken (my brother) what Zerubbabel answered to the enemies of judah, who offered their service craftily to build the Temple: 
Ezr. 4 3.  It is not for you but for us to build the house unto our God: So let us say unto Popish Authors, We need none of your help to instruct in righteousness, and to convert and comfort our brethren, that they may be temples of the holy Ghost. Do we not know that it is a jesuitical 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 feed our humours by printing and reprinting such motheaten Books of theirs, as the 
* Such as think that a poor Amos & plain Preacher is not worth the hearing.  Amaziahs of the time do most hunt after? Shall we thus seed our enemy's humours, and in magnifying ourselves, make them swell who are too proud already? God forbidden. I know that there may be use of Popish Writers, to show that true men's silver may be in a thiefs purse (to confute themselves, and to show the confusions of Babel) as is told them to their faces, while they are driven to say, through want of sufficient answers, we are wounded with our own weapons (save that they have this poor and silly sleight, 
P●●s●●js ●eunis consigning.  that all their divisions in opinion are compounded in the unity of their monstrous head, before whom they will lay their hands upon their mouths when he shall determine) yet to lay our foundation in them (as too too many do in Aquinas his School) and to build our congregations by them, with such poor and powerlesse conceits as are spun out of the word of the spirit, by their wisdom of the flesh, doth deform the beauty of God's house.  
Secondly, we may besmear the beauty of the Lord by practice, to wit, partly by ordinarinesse, partly by worldliness, and partly by wickedness. First, we may do it by ordinarinesse, when we do too much frequent the company of our people. It is true that Paul himself upon occasion met his friends at the three Taverns, where no doubt there was much passage, much people: but seldom hath some savour 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, steal from the persons and service of the Tribe of Levi (who willingly forget that all things are lawful, but all things are not expedient) whereas seldomness doth make the young men when they see us to hide themselves, the aged to arise and stand up, the Princes to stay talk, 
job 29.8, 9  and lay their hands upon their mouths, as job speaketh of himself. Secondly, it may be done by our worldliness. If with judas we love the bag better than the Pulpit, and we delight more to prare with them for ours, than to pray with them for themselves and theirs, we are spots and blots in the beautiful assembly of the Saints. What beauty is it to see those that should live in Heaven, and draw their people after them, to live in the holes of the earth like Moles and muck-wormes? Who will believe him that saith, Heaven is the best place in the world, when all his business is to make his nest upon the earth? I dare not say that there ought to be no care for earthly things (for we have bodies that do depend upon us as well as souls) but when the thorns do so choke the good seed in us, that the beauty of God's house decayeth, than woe unto us. Thirdly, it may be done by our wickedness: if the white Nazarites become as black as coals, if jacobs' smooth voice be accompanied with Esau's rough hands, if studies be turned into tap-houses and taverns, and holy tongues which should speak blessings, into tongues of wantonness and vanity, how doth the beauty of God's house in us look like a stinking dunghill to all godly beholders? In the fear of God therefore cast we these filthy coals out of our hands: we have sinned against God's beauty too much already, and these miserable times do call for more beauty in ourselves, and for more godly care by praying, preaching, and examples, that more of God's beauty may appear in those congregations over which God hath made us Shepherds. Oh it is a fearful case to refuse (operative) knowledge, 
Hosh. 4  and to forsake the law; and fearful shall be the judgement upon such Priests, 
Hosh. 10.  they shall weep for want, thorns and thistles shall grow upon their altars.  
Use 2 Thus have I spoken unto you (my brethren) and so unto you as I have not forgot myself: behold, if you will not hear, I will turn unto the people. Listen (my beloved) you have heard that God's house hath glorious beauty to draw you to love it. I beseech you by the mercies of God to yield unto two suits which I shall make unto you.  
My first suit is that you will be provoked and fired with this beauty. I could tell you that the name of this place is the Lord is there: that jesus Christ walketh about this candlestick: that the Holy Ghost is present to second the word in the hearts of all believers: that the good Angels do pry into with admiration, the holy fellowship which we have with God and man: but, though I do pass by the beauty of persons, the beauty of things may (through God's blessing) prevail with us. Would you go to heaven? It is the beauty of God's house which shall lift you up thither. Would you fain see Satan vanquished? it is the beauty of God's house shall do it: the preaching of the Gospel shall make Satan fall down from heaven like lightning. Would you discover the wickedness of your own hearts, that you may amend? It is the beauty of God's 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 vessel in the congregation of the Saints? It is the beauty of God's house that will manifest the secrets of your hearts unto you, 
1 Cor. 14.24, 25.  and will make you fall down on your faces and say plainly, God is in us indeed. It is true indeed, you will say that you can pray, and sing Psalms, and that you can have 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 have written unto you in few words: as if I should say, It is necessary that with a good heart you go to behold the beauty of God's house in the preaching of the word, because the Scripture is so brief.  
My second suit is, that you would do your best to make the beauty of God's house appear more beautiful through you. He that seethe the worth of a thing thoroughly, will do his best to make it appear the more worthy through him, both in affection, in word, and in action; he will think of it more entirely, he will speak of it with greater praises & commendations, and (if it be within his reach, and he be capable) he will do his best to procure it. So let us deal with the house of God and the beauty thereof: let us think of it as of the glory of Israel, the testimony of God's presence: Let us not think our best words too good for it, either in thanksgiving to God, that we have had it thus long, or in praying to him that he would be pleased for Christ's sake to continue it amongst us still, or in commending it to others, and persuading them to give it that right and place in their hearts which it requireth: and for our actions, o that we would live worthy of it. Holiness becometh God's house for ever; from which if we degenerate, what can we expect but that God should take away this beauty, and give us up to vile affections, to go a whoring after our own inventions?  
What shall I now say unto you? I will put you in mind of a pretty custom in Hungary. If an Hungarian be called a coward, he doth never wash off the disgrace, except he have proved himself in single combat with a Turk. I confess I have done as much as called you all cowards. He that useth switch and spur, doth as much as tell others that his horse is dull: and he that useth pressing exhortations and motives, doth all one as if he should tell them that they are dull of hearing, and too slow to right their own causes, against the propensity of their cursed natures to the contrary. You shall never wash off this aspersion, except you enter Duel with that damnable Turk (Security.) I might tell you how it lulleth us asleep in a cursed peace, and makes every one of us from top to toe neither to mind heaven nor hell: how it makes us pollute our consciences, and sin against them for a friend, for a see: how it makes the foundations of the earth to be out of course: but I pass these things, and entreat you only to see how it makes us profane Gods Sabbaths, & pollute his ordinances, because it doth blind us from seeing the beauty of the Lord. Oh therefore as we love God and our souls, let us 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 heaven and earth were with us, in our charge, inquiry, verdict, and sentence; so by humbly craving at God's hand, with the blind man in the Gospel, Lord that I may receive my sight: that we seeing God's beauty may admire it, we admiting it may be moved by it to cleave to God and his goodness, in the assembly of the Saints. Thus much of the first motive of David's desires.  
There is yet another motive whereby he did provoke himself to love God's 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 believe and do. It may be David had reference to that holy oracle, 
Psal. 28.2.  towards which (to help his faith) he held up his hands in prayer: but yet God's house is an ordinary place of inquiry also. I went unto the sanctuary of God (saith the Psalmist) then understood I their end and was satisfied. 
Psal. 73.17.  For if we must hear 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 us all manner of content and satisfaction, in those necessary scruples that may arise in our souls? If I should say of God's house as of those rivers in Transiluania, wherein there are found lumps of gold which weigh a pound weight, than I make no question but it would be a motive strong enough. Why should it be less when I say that there we may inquire? seeing this is the way to get wisdom, whose merchandise is better than silver, 
Pro. 3.13, 14.  and whose gain is better than gold.  
Thus we have considered God's house in the type: now in the truth. You must know that David's desires reached further than his own time. As when he desired the waters of the Well of Bethlehem, his desires reached, as some think, to our desires after Christ borne at Bethlehem, who is called the desire of the Nations: so when in banishment or other distress, he desires God's house, his desires do reach unto ours after the Church of God, the body of Christ. Lay therefore down this ground from hence: that  
We must have earnest desires to be of the true Church of God.  

Mallem esse membrum ecclesiae quàm caput imperij.  That Emperor's heart must be in every one of us, who said; I had rather be a member of the true Church, than the head of an Empire. To urge this, consider these four points.  
First, that in the Church only the fountain of the house of David is opened unto us for sin and for uncleanness: 
Zach. 13.1. Mat. 1.21.  because Christ is the Saviour of his people. It is said of one of the Canary Lands, that it hath no water to be found in it, yet that through the providence of God, the people want none, for there doth grow a certain Tree which is covered with a misty Cloud, whereby it becomes so moist, that it abundantly drops down water to suffice both man and beast. Such a Tree of Life is jesus Christ unto his Church; for though he be clouded and covered with the veil of infirmity, yet to his Church which hath fellowship with him by faith, he doth drop down the sweet liquor of grace for grace, to the refreshment of their souls.  
Secondly, that the Father, Son and holy Ghost, doth only dwell in the Church. All other companies of men whatsoever are but the sties of Satan; yea, though the courts of Princes. 
Ezek. 48. Es. 45.14.  But the name of God's City is, The Lord is there: yea, Aethiopia, Sabaea and Egypt shall say, God is in her; 
Apoc. 1.  yea, Christ is in the midst of the seven golden Candlesticks: and when his father and his mother sought him sorrowing, they found him in the Temple, to teach us where we should find him ever after, to wit, in the true Church of God.  
Thirdly, that our being in and of the Church is that thing alone which can comfort us in all our service, and secure our hearts that it shall be acceptable to God. Who were those that were rewarded with the evening 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 condemn many thousands of Christians that come short of them in civil righteousness: yet they had no true comfort, because their service was not to the true God, nor in the Vineyard of the Church.  
Lastly, the Church is often compared in the Scripture to the Kingdom of Heaven: 
Mat. 13.  and that both in respect of distance, the men of the world being as fare in goodness from the men of the Church, as heaven from earth: and in respect of influence, the Church deriving her ministerial helps to a new generation to all within her reach and fathom: as also in respect of the Church's employment from God to be none other but the gate of Heaven (as jaacob said of Bethel) and a nursery for the Kingdom of glory. Now would it not be an unspeakable comfort to be assured that we live in the Kingdom of Heaven? I know that we have many troubles and vexations of spirit, many fightings within, and terrors without, but what can they hurt our happiness so long as we are in the Kingdom of Heaven?  
Use. Let every one of us therefore consider diligently with ourselves these four grounds: and as we do find the truth of them, so let us be careful to further our desires with them to the true Church of God. What will it avail us to be of that company wherein we cannot be assured that there is the fountain of the house of David? Will it profit us to join ourselves with that society wherein there is not God and Christ in grace as well as in power? Can we look for any good in those assemblies where is not the Kingdom of Heaven, and wherein if we work we cannot look for God's penny? No surely.  
Quest. Will you ask me then, how you shall know yourselves to be of that Church, that so your souls may still go after it as the Spouse of Christ?  
Ans. I answer, you shall know it three ways.  

Transire in Christum.  1 By your head.  
2 By your coapting and fitting to be united to him.  
3 By those ligatures and ties whereby you are knit unto him.  
1. First, we shall know ourselves to be of the true Church, if jesus Christ be the head of that Church whereunto we cleave: we are sure that that is the true Church whereof jesus Christ is the head, but we cannot be certainly assured that that is it which hath the Pope to be another princely, spiritual, and monarchical head, no though but ministerial.  
First we are sure (I say) that that is the true Church whereof jesus Christ is the head. For first, Christ hath all things subjected unto him for the Church's sake. As he is God he hath all things subjected unto him for his own sake: as Mediator he hath a purchased subjection for his Church's sake: 
Ephes. 1.22, 23.  as the Apostle saith, God hath put all things under his feet, and hath given him to be the head over all things, to the Church which is his body. Secondly, Christ hath most perfectly, whatsoever may be most necessary for the life and salvation of his Church. It pleased the Father that in him should all fullness dwell, 
Col. 1.19. & 2.9. john 1.16.  and out of his fullness we all receive grace for grace: he being made of God unto us, wisdom, righteousness, sanctification and redemption. 
1 Cor. 1.30. Apoc. 9 joh. 10 27, 28. Eph. 5.26. Rom. 8.  He doth redeem the Church by his blood, preserve it by his power, instruct it by his Word, renew and lead it by his Spirit. Thirdly, in all the controversies betwixt God, his creatures, and the Church, she hath none to answer for her, to plead her cause and procure her peace, 
Es. 9.6. Eph. 5.23.  but only jesus Christ the Counsellor and Prince of peace, as the wife her husband's. Fourthly, Christ doth the duty of a Head; that is, give spiritual sense by the saving understanding of spiritual things; and motion, by giving strength and power to walk in them. Yea, he doth knit and join the parts together to him by merit and spirit, 
Eph. 4.16.  and give effectual power to every p●rt to do its office. Yea, he so fare doth these good offices for his Church as her Head; that as the head cannot be taken from the body without the certain death and ruin thereof: so (as it is well said) without Christ the Church is nothing else but as a dead carcase. Thus Christ being the undoubted Head of the Church, we may be sure that that is the true Church whereof he is the Head.  
Secondly, we cannot be assured that that is the true Church whereof the Pope is the head: and that upon these grounds.  
First, we have no assurance that jesus Christ requires a Deputy in this world (to wit, as Mediator) for we know that a Deputy serveth to supply the absence of the principal; whereas Christ is always present by his word & spirit. 
Mat. 28.20. joh. 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 confess, that if you respect the whole essence of Christ, his body is in Heaven, and the Heavens must contain him till his coming again: but if you do respect the whole person of Christ, of whom when the Scripture doth speak●, it doth attribute that unto whole Christ, which is proper to either nature; so we say that Christ is present with us though his body be in Heaven, because we are not without the blessed communion and fellowship of the divine nature. Neither to his sufficient presence do we need his body now, for though the King's body be only at the Court, yet is he a sufficient head for government under God of his whole Kingdoms as his body politic.  
Secondly, we cannot be sure (if Christ were altogether absent) that any man in the world, by virtue of any coined divine anointing, is able to supply his place. For though as God the Kings and Princes of the earth are his Deputies to see his laws observed, and to execute his judgements, because he hath made them so: yet as Mediator 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 every work of a Mediator is a compound work, issuing from two natures concurring in the same action, as the carved work of Aholiab and Bezaleel, was the issue of their bodies and souls: in which respect there is required a strength above any created power.  
Thirdly, (because the Papists say, that the Pope is not the head of the Church in such a sovereign and principal manner as Christ, but the Ministerial Head over the whole Church upon earth) therefore I add this, that we cannot be sure that a deputation of any inferior government and ministry, is put over to any one man whatsoever. For there are three things which do hinder our through persuasion in this point.  
First, that Christ doth reserve even outward administration in his own power. For it is he which sendeth forth his word and spirit, which hath ordained a ministry, fitted Evangelists, Pastors, Doctors, whence he is called the Arch-shepherd: It is he who assisteth his ministry with power; and hath provided the trumpet and sword of the magistracy to call and to dissolve counsels, to summon and to disparple armie●, to defend his Church (so fare as it is good for her) from Satan the liar by heresy, and Satan the murderer by persecution. Therefore what need have we of a ministerial head?  
Secondly, that there is no ministerial head but must work ministerially that which the principal head doth principally: For else it is but a rotten head, such as the Wolf found in the carvers shop, without wit or brains: But no mortal man nor Angel can do 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 over the whole Church upon earth, out of Christ in some creature; which cannot be. For ye know what Paul saith, There are many divisions, or diversities, of ministeries, 
1 Cor. 12.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or administrations, but the same or one Lord. So that as it is with Kings who are never out of their kingdoms, though there are diverse officers under them, yet there is but one in whom there is Regal power, and that is the king himself: so in this kingdom of heaven upon earth, the Church I mean, though there are diverse offices, yet he keeps the royalty in himself: which if he have put over unto another, it must either fasten upon him sloth, or at the least ease to put the burden of government upon a weaker persons shoulders, or it must make us say that he hath done a needless thing, to make a substitute in his own presence to do that which is impossible.  
4. Lastly, if jesus Christ were absent, and it were possible that there could be a deputy, yet we cannot be sure that the Pope is he. And of this I shall give you four grounds of suspicion.  
First, because it standeth upon improbable interpretations, such as can neither arise properly nor figuratively, such as cannot be derived by any succession to confirm the doctrine which they now hold concerning their great head. They say that God said to Peter, Thou art Peter, and upon this rock will I build my Church: and to thee will I give the keys of the kingdom of heaven: and again, feed my sheep. Therefore, they say, he said to Peter (as their new doctrine concludeth) I make thee Vicar and ministerial head over all the world, both for order and jurisdiction, over all Bishops, all Christians; to set out the rule of faith, laws, dispensations, over all the world, to trample upon kings, and to decree them to butchery or honour, as they serve for the good of the Catholic cause. Now how this and the like stuff can be inferred from the words of Christ to Peter, to uphold their monarchical head, I would entreat you to call your best Logic to an account and to do your best to judge.  
Secondly, because the Pope pleads more for himself than he doth for him from whom he pretends to receive deputation. He is like an unfaithful friend, who being sent to speak a good word, speaks one for his friend and two for himself. For what is it that doth embroil the whole Christian world more than the Pope's monarchy? All kingdoms must be at his dispose, that so such Princes as he can train up in dull ignorance, may through ambition be provoked to be his white sons, that they may attain to great honours, and other men's inheritances, under him. All must be Heretics that are not within his Pale. The word of God must depend upon his allowance. Scripture must be no Scripture except he look favourably upon it, and give it what sense pleaseth him. King's must be no Kings, if it pleaseth him to excommunicate them: and we must be no ministers, because our calves are cow-calues, (as that blessed Martyr Woodman answered the Bishop of Chichester, who wanted the Pope's Bull to consecrate or confirm him in his Bishopric) with many other pretty toys.  
Thirdly, because all the notes of the great Antichrist that are in Scripture do agree to him, to wit, the Pope, as is maintained to his face by our dread Sovereign, and the reverend Father Bishop Downame in his treatise of Antichrist, and in his Diatriba of the same subject. It is true indeed, they would make us believe that his chair is made of Irish wood, to which no cobwebs of falsehood can cleave, nor any venomous creature come near without death: and that his Church is like that which the mariners built in Illiria to Saint john de Maluatia, whose very mortar was tempered with malmsey; a sweet and precious Church: but all the water in Tiber will not wash off that imputation, except he do penance for his ambition and opposition, and become such a Bishop as the primitive godly Fathers were.  
Fourthly, because it cannot be showed that Christ hath appointed the Pope to be his Vicar, he often speaketh of the Holy Ghost, as when he saith, 
joh. 14.26.  The Holy Ghost whom the Father will send in my Name, he shall teach you all things: and again, When he is come which is the Spirit of truth, 
joh. 16.13.  he will lead you into all truth: but he never speaketh of the Pope. If he do, let him show it: if he do not, let him consider how hateful it is for a man to put himself into such high commissions without warrant from God: and how justly we 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 perceive that we cannot be assured that that is the true Church, whereof the Pope is the head. Use. Oh therefore (my beloved countrymen) lean not to him and to his politic apostasy: lift up your heads and behold by faith the bowing pillars of his proud monarchy. All his divine unction cannot foresee, nor all his keys and swords help himself from that misery which the Kings of the earth (who are and shall fall from him) shall bring upon him. As therefore Moselanus a jew, when he had killed a fowl, whose flight the host of Alexander expected to prognosticate good or evil success by, said unto them, What a foul shame is it for so many worthy men to seek knowledge of her, that knew not what should happen to herself? So say I, What a shame is it for so many wise men to seek wisdom and direction from him, who is not wise enough for himself, but rageth now like the devil because his time is but short, and yet cannot see it? Surely, as he that died of the bite of a weasel, lamented because it was not a Lion: so will such at the last lament that they have fallen by that weak one (though never so great in the eyes of his flatterers) whose very throne shall fall as a millstone into the sea, to wit, with great violence, noise, horror, and trouble to the world.  
But now you will say, Put case that we account jesus 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 yourselves to be of the body, I must go two steps further.  

Richar. Transire in Christum, et coalescere cum Christo. Membra secundum praescientiam, et s●cundum praesentem iusticiam.  First, I must show you how God doth fit us to be made one with our head, and to be members of his body. We are falsely charged to require inward qualifications of holiness in every member of the Church (for there are members in God's 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 that we are so in the Church, as we 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 us for our head, it must be by three actions of our good and merciful God.  
First, God must cut us from the wild olive, that is, he must separate us from corrupted Adam, as we are borne after his cursed image. To this end God giveth us by the law a sight of some one sin, which hath haply made deepest gashes in our consciences, together with the punishment due unto it. At which sight, we suspecting what all our sins may deserve, 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 pair us to put us into the true olive, Christ, by humiliation: when we see how fearfully we lie liable to God's justice, we, despairing of all help and comfort elsewhere, do humbly lay ourselves down at God's feet, to be disposed to shame, sorrow, fear, confession, prayer, and application of spiritual reasons to our carnal hearts, to mortify and dead our corruptions according to God's Word.  
Thirdly, God must engraft us into Christ. How is this? When by the power of the Word and Spirit he doth work faith in our hearts; by which we comparing the bottomless pit of our sinful estate, with the height, length, breadth, and depth of God's love to us in Christ, and seeing there superabundant store of love, merit, power, to do us everlasting good, our hearts are overcome to ecche out to God; I come Lord, I come: and so the Father bestoweth the Son upon us, and us upon him.  
Use. Now men, brethren, and fathers, harken what securitanes can persuade themselves that they are of this Church, though they hold their heads never so high amongst us; none, none can do it? Are they, that are corrupt and lie rotting in carnal wisdom, and proud enmity against God, that go a whoring after pleasures, profits, honours, according to their several dispositions, are they (I say) cut off from the wild olive? Are they, whose souls were never filled with shame, sorrow, fear for sin, and who never from a bleeding heart confessed their particular sins unto God, or from a melting soul begged pardon, resolving for ever after to be disposed as God shall please, are they (I say) pared and made fit to grow into one body with the head? Are they who never have had experience of sin-sick souls, who do never see by any comfortable adiudication their wants supplied in Christ, who do not pant after him in such means as God hath appointed, are they (I say) engrafted into Christ? No, no, when these things come to pass, heaven and hell will be all one kingdom. As you will be kind and loving people to your souls, therefore apply these three particulars to your hearts: and never think yourselves to be of the true Church (though you are in it) till you find them in some measure wrought in you.  
Gentlemen, who are given to that study, know that there is an abatement of honour in Heraldry to him that telleth a lie, or is devoted to the apron, or committeth Idolatry to Bacchus. And do we not think that God will clip the wings of those who think to fly aloft to this honour to be of the true Church, and yet live in sin? Yes, writ 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 univocal members of that Church whereof Christ is the head, but those who find in themselves this total alteration from their estate natural, to a feeling and comfortable estate in Christ jesus.  
But secondly, you will now ask me what are those ligatures and ties whereby we are knit unto Christ, that we may grow together with him? For those are of the true Church, who are knit unto Christ by the true bands: I answer therefore, that they are the saving and savoury truths in the word of God. This is that alone which makes our faith apt to conglutinate and glue us to Christ: Who is my mother? (saith Christ) and who are my brethren? 
Matth. 12.48.  Who are those that are knit unto me by the nearest bond? They that hear the word of God and do it; that is, 
Luke 8.21.  they that receive the truth of God's word by faith, and conform themselves unto it; these are the men. Antiquity cannot knit us unto Christ, for age is no crown of honour, except it be found in the ways of righteousness. Succession cannot do it, except together with it we depart not from the true faith which was formerly holden. 
Bonum et verum convertuntur.  Unity cannot do it, except it be good, and nothing is good which is not true. The bare titles of Catholic, and Apostolic cannot do it, except together we forsake not the Catholic and Apostolic doctrine and truth. Holiness cannot do it, except it be holiness agreeable to the truth, without which there is none: for Christ saith, Sanctify them by thy truth. 
joh. 17.  Thus you see that truth is that very glue and cement in the hand of faith, that must knit us unto our head.  
Use. Oh therefore let us strive and contend for the faith, as jude speaketh, which was once given unto the Saints. 
jude v. 3.  If ever we striven for it, now is the time; now more than ever (because their destruction is nearer) doth the Pope hound out (as our Sovereign termeth it) great swarms of jesuites to disgrace the Scriptures, and to steal away the word of truth from us. Blessed is he that holdeth fast in this fearful time of temptation. 
Apoc. 16.15.  Behold I come as a thief (saith Christ) blessed is he that watcheth and keepeth his garments (of holy truth and true holiness) lest he walk naked, and men see his filthiness.  
Ob. It may be you will say, That if truth knit us 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 Pope's apostasy, consisting of head and members united 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 faithful City 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 cabin of unclean Turks: yea, and who knoweth not that a chaste virgin may in time become a stinking harlot? Even so is it with Rome.  
Ob. If you ask me, When went the truth from Rome? for some or other must needs observe it.  
Sol. I answer, Is it not gone except I can show the time? An apple may be rotten, though I cannot show the time when it began; because it began at the core: A man may be sick unto death, though I cannot tell when his disease began to prevail against him. So the Church of Rome, though by reason of her strength, and that good temper she was in while Martyrs possessed her seat, she stood out long before she kept her bed (because she was not heartsick at the first infecting of her blood) in which respect haply her first lying down cannot be observed of every eye: yet he that hath but one eye may see that she is sick unto death, by her sick and powerlesse actions: as her surfeiting upon temporal glory, 
Laesae actiones laesas arguunt facultates.  her vomiting up of the wholesome food of God's word, her desire not to be stirred from her old rotten couch, her pettishness if we do but touch her to try whether sick or sound: and many the like symptoms 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 observed.  
Sol. I answer, That it doth not therefore follow that this can be done in Popery, for it is a mystery (as the Apostle saith:) and (as john saith) Great Babylon the mother of whoredoms hath this name written in her forehead, A Mystery. 
2. Thess. 2.7. Apoc. 17.5.  This apostasy of Rome held communion with the true Church still: 
Hodiè effusum est venenum in ecclesiam.  and when prosperity like poison was poured out upon the Church, she took advantage upon the deadness of men's hearts to make her own gain; and while men were either diverted by other occasions, or rocked asleep in the cradles of ease, profit, pleasure, honour, or blinded with the outward splendour and glory of her whorish and hypocritical attire, to sow tares in stead of good wheat: which yet was never so closely carried, but that some faithful men still observed her and opposed her in every age (as hath been showed by diverse, 
Du Plessis his Mysterium iniquitatis. White his Way.  who still lie unsatisfied) though her policy and tyranny still did crush them to her power.  
Oh therefore, seek not truth at Rome, where you have so good causes to doubt that the true head is not; yea know of old that truth hath sought for succour in Cloisters and could find none: seek it therefore at home, where the true head Christ is calling us from our dead sleep of sin, 
Pauli Ferrij Scholar ortho. Spec. pag. 102.  giving unto us the habit of faith for our sanctification, the act of faith to receive jesus Christ for our justification, the spirit of adoption to seal us unto the day of our redemption.  
Ob. Be not scared with this bugbear, that we confess that a Papist so living and so dying may be saved: and therefore the truth is good enough amongst them. Sol. For you must understand it of those that are in the Antichristian state, not of it, and chained with inevitable ignorance, (having the key of more distinct knowledge kept from them by tyranny and policy) and do forsake their popish grounds, as it is said that the Bishop of Chichester that then was, would have had Gardner to do, when he did comfort him upon his deathbed with God's promises, and with free justification in the blood 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 speak 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 works, layeth down this proposition as his last sanctuary, 
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 incertainty of our own righteousness, and the danger of vainglory, it is most safe to put our whole trust and confidence in the mercy and bounty of God alone. Now if Papists shall do in truth and sincerity 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 give a good ground for the judgement of charity to work upon concerning their salvation with GOD.  
Neither be ye moved with this which they so often bellow out against us, That our truth was not known before Luther: for though for many of our negatives, whereby we do deny their false novelties, there was no use of them (though the Spirit of God foreseeing the mystery of Antichrist, left sufficient ground for them in the Scriptures) yet we willingly disclaim all that cannot draw a longer pedigree than Popery. Thou art of yesterday, saith the Pharisee to Christ: Before Abraham was I am, saith Christ to the pharisees: So may our truth say in respect of Luther; It appeared more plentifully in his time, not otherwise than a clear morning after a dark and drowsy night, no otherwise than fair weather after a tedious storm, no otherwise than health after a lingering sickness. And if it seemed to be new, we may thank the Church of Rome for it, which so prevailed with our improvident fathers through glorious titles and outward splendour, and the mystery of abominations in the golden cup, that their mother truth being justled out of doors for a time, was not at the last, when she came again, scarce acknowledged of her own children. Let us be wiser and acknowledge her, though she come naked and in rags, remembering that true but fearful saying, 
2. Thess. 2.10, 11, 12.  Because they receive not the love of the truth that they might be saved, therefore God shall send them strong delusions that they should believe lies, that all they might be damned which believed not the truth.  
Thus have I shown you how you may know yourselves to be of the true Church amongst us, 
Motives.  that so your desires may pant after it. As David added two motives to provoke himself to hunger after the house of the Lord: so shall I add the same to further us to desire to be, and to be still of the true Church amongst us.  
The first is the beauty of our Church, 
1 The beauty of our Church.  which doth stand in the beauty of that Religion which it doth profess: I know that the Papists do what they can to disgrace it, and to make it appear ugly in the sight of men; 
Ps. 45.13.  yet (though the King's daughter be all glorious within, and her best ornaments without are but needlework, full of stitches and pricks: though the whore do excel in her garish attire the modest and honest woman; in which respect it cannot grieve us that they object against us, as the heathens of old did against the less ancient Christians, the want of glory in our outward service and worship) yet, I say, there are diverse things which make our religion beautiful, above that which doth so much stand upon outward feature and proportion.  
First, our religion cannot be disgraced without lying. She is a beautiful woman, who standeth so for currant, except to them who will say, White is black, or that she painteth, and borroweth complexion of Art, or the like, when it is nothing so: so is it with our religion. Ye know how often they charge us and our religion with novelty, when yet we do rely upon the first truth, to wit the Scriptures. So likewise they do make their blinded disciples believe, that we hold, God to be the author of sin; likewise, that it is enough to have only faith; that the Church failed many hundred years till Luther and calvin; that all is very easy in Scriptures; that God forceth us against our wills, without any respect of our consents; that we allow no fasting but moral temperance and fasting from sin; that we esteem nothing of Christian works towards salvation, but condemn them as unclean, sinful, hypocritical; that God imputeth the righteousness of Christ to justification though we be not just; as if the righteousness of Christ applied by faith did not cure as well as cover, purge sin as well as pacify God's wrath for sin. These and the like odious lies do they put upon us and our religion. But blessed and beautiful are we when such men as they are speak all manner of evil against us falsely. We cannot think ourselves the more deformed for their false charges, whose whole Apostasy is a mixture of lying and vanity from head to tail. They call the Pope the Head of the Church, when he is neither able to be present with the whole body, nor infuse capital spirits into any one member. The Pope calleth himself A servant of servants, when yet he seems to be a prouder Lord than the Turk, breathing out nothing but sovereignty and unlimited jurisdiction, and would think foul scorn that any earthly Potentate or King should be preferred before him. Their jesuites will be so lyingly called of jesus the Truth; when (as it hath been often told them, and cannot be disproved) as Abshalom was unjustly called, the Father's peace, being the Father's war, so they are not without blasphemy so called, seeing they do nothing more than cunnicatch the wealthy, gull the poor, disloyalize subjects, conspire against Princes, undermine States and Kingdoms, and under the hood of Religion kindle wars, and closely lay the cause upon others. Yea, and what is their religion but, like these grand practisers, one thing in show, another thing in truth, and none other but a draught of deadly wine in a golden cup.  
Secondly, our Religion strives by all might and main to keep the head whole, and that is Christ only. Ye know that he is called beautiful, whose head is so, though he have a crooked body, a withered hand, and a gouty toe: so may our Church and Religion well be accounted; because we cleave unto, keep whole and sound, to our power, our whole head, (both God and Man by nature, Priest, Prophet, and King by office) that he might be the alone Saviour of his people. We know how the Church of Rome doth share out his honour with his offices, and divide them between Christ and others. 
See of this subject Dr. Fownes his Trisagion.  His Kingly Office is parted between him and the Pope; his Priestly, between him and the Saints; his Prophetical, between him and their traditional Church. But for us, 
Ephes. 1.23.  we desire that he may fill all in all things: we do strive that he may increase, though we and all the world perish, decrease, and come to nothing: yea, as David said of the sword of Goliath, which was laid up behind the Ephod, there is none to it: so say we of our blessed King, Priest, and Prophet, there is none to him, neither shall there be any but he, in whom we will seek the least dram of beauty.  
Thirdly, our Religion is not only beautiful in the head, but scoureth off the least blot from the whole body. It keepeth all the Commandments entire. When we consider that they were written with Gods own finger, and delivered with so many miracles, we neither dare change the first Commandment, 
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 Mass, for fear of having any other god save the true God. We dare not embrace Popish Traditions, for fear of giving God that worship which is not his own: our consciences will not so fare abuse us, as to give us leave to entertain a service unknown, lest we should serve God in vain, and not give him his worship in the right manner: we cannot spend the Lord's day in seeing Mass, or only in praying (though it be the sweetest of our service) knowing that, because God doth in the Commandment of the Sabbath, chief aim at our edification, 
Es. 2.3.  we must go up to the house of the Lord, that he may teach us his ways, and we may walk in his paths. We settle the Chair of State upon Princes, renouncing a superior power among men, to excommunicate them: and put case the Pope do, to his utmost, hung 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 we should flatter them, we tell them that they must be Fathers, not Tyrants, that so they may not be wilful hinderers of that honour which is due unto them. Having thus pressed upon the head for orderly politic government, we learn of God to press upon the heart, the seat of valour, that there be no taking away of life through base cowardice. Can we think of poison, stabbings, undermine, strengthening the hands of wickedness, sadding the hearts of the good by lies and impostures? We can sooner look upon the persons of our enemies without malice, their wrongs without desire of revenge, their prosperity without envy, and digest all our griefs by venting them into God's bosom by fervent and faithful prayer. We press upon the seat of Lust, and teach our appetites, that as we must live, so we must live honestly, lest we be a burden to the earth. We cannot abide the slighting of Fornication, the blanching of Priests Minions and Concubines, the stink of Stews, with that cursed caution, If thou canst not live chastely, yet carry it warily. 
Si non castè tamen cautè.  We teach that honest persons must have honest maintenance by possessing their own: that they must maintain their right by truth. As we cannot maintain our Religion by lying Legends, or our persons and causes by equivocation: so can we not but be careful to press and teach that there be no liar amongst us for gold or gain: yea we will not suffer the whole soul to be at rest with her concupiscence. Can we flatter the heart with the neglect of the first motions of sin by the flesh, though the spirit do not consent; as if a knave be not a knave, because an honest man reproves him for it? No: we will labour that there be peace at home without mutiny, that there be such soundness of mind, and such a peaceable possession of our own souls in the enjoyment of God, as nothing that is others may or do disquiet us. Thus doth our Religion rub off the rust of all sin, pressing this as a note of an upright man, to have an equal respect to all God's Commandments: yea that the least rubbish of Hypocrisy may not (by our good wills) stick upon our Church, we aim at and endeavour, the through mortification of the whole body of sin, and reformation of all our hearts. The Popish Church, whatsoever it talk of mortification, and what glorious shows soever it doth make to that end, either by whip (wherein yet Baal's Priests went beyond them) or by drawing their blood, like Pharisee draw-blouds, or by going barefoot, like the Heathens in their barefoot solemnities, 
Nudepedalia sacra.  or by their precious Pilgrimages, forced Fast, and the like; yet it is fare (and I pray God they may see it) from true mortification and reformation of heart. For do but consider that either they do not know or will not know the right enemy wherewith they should fight to this end; that is, the cursed Flesh which is in our bosoms: For when the Scripture speaketh of the lusts of the flesh, which we must mortify, they do sometimes understand our bodies: and therefore for the suppressing of it, 
Understand me not as if I did condemn Fasting and other laudable bodily exercises, but only as showing by these principal weapons, what principal adversary they fight against, to wit, the body. Ephes. 5.28, 29.  they do press upon bodily exercises, as Fast, whip, Haircloth, barefoot visit of Temples, Shrines and the like: whereas the body and the spirit may well go hand in hand; as the Apostle saith, No man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church: to wit, so fare forth as it may be done without making Nature either proud or wanton. Sometimes again, they do understand the brutish and inferior faculty of the soul, whereby it affecteth and desireth profits, pleasures, as meats, drinks, clothing, and procreation. But even this also in itself cannot be said to be our enemy, which being well manned, is of so good and necessary use in the life of man, that without it there would neither be preservation of particulars, nor kinds; Nature would neither preserve itself, nor the succession thereof in its like. In both these they miss the mark, and shoot at a friend in stead of an enemy. In which respect a man may go to the height of their taught devotion, and yet be as arrant hypocrites as ever were. But as for our Church, the whole bent of it tends to perfect our sanctification in the fear of God. 
2 Cor. 7.1.  It makes the flesh to be the corruption of our whole nature, both in our bodies and souls. The corruption of our minds by enmity and ignorance, of our consciences by stupidity and fury, of our cogitations by vanity, of our wills by rebellion, of our desires by disorder, & the like. So that we teach and press, that the mind must go to the pot (as we say) as well as the appetite; yea the wisdom of it (whereby we exalt our own righteousness, and set up our holiness and other worth as cursed idols) as well as the brutish folly that is in our carnal desires. We do not flatter the mind with an aptness to spiritual wisdom, or the will with an aptness to will good if it be excited by the Spirit; (that so we may dishonour God's work of grace, and make ourselves something, when we are nothing) but as we do give the greatest glory of good (as it is wrought in and by us) to the mind sanctified; for which cause the whole work of our conversion (as it is well observed) is called the changing of the mind: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 3.2.  so in sinning we make it the arch-rebel, in yielding itself so freely to think of wickedness, so fully to discourse of the profit, pleasure, and honour of it, so friendly to parley with every suggestion which offereth itself to our corrupt hearts, that it is even basely bribed and blinded to give way to the consent of our wills, to the greediness of our desires, to the swift moving of our affections, and to the eagerness of our actions, to do those things which are wicked in the sight of God and man. Oh how doth this make us to deny ourselves, and fly unto him that is made wisdom, 
1 Cor. 1.30.  righteousness, sanctification and redemption to us, while the Popish Church living in a seeming holiness in some of her choice members, doth yet unholy rest upon her own wisdom, though it be to the tolerating of Stews, to the filling of Rome itself with the cries of Sodom. But (say they) what are their unholy Stews more than our unholy Usury? For if Stews be collerated amongst them to prevent a greater mischief; so is Usury amongst us. But stay a while: As Leontines' pointing to his grey hairs, said to the Antiochians; 
Hac nive 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 appear much ulcerous matter. For the clearing therefore of our Church in this point of Usury, that the Stews of Rome may the more stink in the nostrils of good men, consider two Questions: 

First, whether England do permit Usury, as the Church of Rome doth the Stews.  
Secondly, whether if we did, it might stand in equal balance with a Stews.    
To the first I answer two things:  
First, that England doth not permit Usury, but restrain the abominable griping that was brought in by the jews. For if you look into the Law, you shall find it called a Statute against Usury; yea it calleth Usury a vice and sin, and saith, it is detestable, as you may see in t●e Statutes at large, where the Prefaces are; yea I have heard (as I take it) men skilful in the Law say, that if it can be proved by bond that a man do but take ten shillings in the hundred for Usury, he forfeits the whole sum. Therefore the Usurers are so crafty, as to make their Creditors upon the lending of an hundred pound, to become debtors to them for an hundred and ten, or eight, or seven, or the like, by bond, and not to bind them to give ten pounds for the mere use of an hundred.  
Secondly, England dealeth not with Usury as Rome doth with the Stews; for she doth blanche and excuse it, and therefore sometime they say, that it is but a permission of a less evil to avoid a greater, as Sodomy, Buggery, and the like; when yet under this cloak Ely might without blame have suffered the sins of his sons in the porches of the Tabernacle to prevent more heinous sins, and further degrees of Sodomy. Sometimes again they tell us that they do not permit them without means to reclaim 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 thiefs, and burn them down when they have done. Sometimes again they will tell us that the rents and pensions so gotten are employed to maintain penitent harlots: as if God delighted in the price of a harlot, or it were lawful for us to do evil that good might come thereof. Thus would the Church of Rome like a harlot, put a beautiful complexion upon an ugly face, yea from such like and other filthiness, even in their holy Fathers the Popes, 
See Bellar. in his preface to his books, De Pontif. Rom.  they can draw an argument of glory and renown to Peter's chair, as being a sign of God's special hand that it hath endured so long. But as for us, we are ready to condemn usury to the pit of hell, as God shall clearly manifest unto us what it is, and as we already do so fare as we are come.  
To the second question, I answer: that if we did permit usury, yet it cannot stand in equal balance with a stews: for to sin against a man's goods, is less than to sin against a man's person, and continuance, and chaste preservation in this world. That God, that will establish the chair of estate to superiors, in the fifth commandment, will give superiors chief in charge the life of man in the sixth: next to that, that their life may not stink to heaven, will have it preserved by honesty in the seventh: next to that, because honest persons must be maintained by honest means, will have justice in the eighth; & in the ninth commandment, that honest means may be settled upon honest persons will have truth: usury therefore, failing against the justice of the eighth commandment, though detestable in itself, yet from God's order, seems to me to be of a shorter size than the Stews which fighteth against the person in the seventh.  
The last beauty of our religion (which I shall speak of) is this; That our religion needs not policy to maintain it. It hath prevailed in all ages since jesus Christ, against all power, against all policy. The blood of the Martyrs hath been the dung of our Church. And as Pharaohs policy, when he would work most wisely, could not prevail against Israel: so in the greatest Egyptian darkness under the dominion of Antichrist, our Church could not be so obscured but that she hath felt the strength of Rome's policy, & the stroke of her power without her subversion. And at the time when it pleased God to make light to shine out of darkness, that our religion might by degrees climb again to its wont glory, what could the power of the Emperor with the policy of the Pope prevail against a poor weak 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 policy. If we should hold a Council, we need none of the tricks of the Council of Trent. We need not either propound our Canons in such ambiguous terms, as will admit of diverse constructions, 
Vpsalensis and Armachanus were created Ar●h bishops (as we read) in the Council of Trent, who yet were Nullat●ncases.  like the ancient Oracles of Apollo; neither need we to create either Archbishops or Bishops to fill up the number (that our voice may be the more full) who have neither Church nor Dioceses. We need no bloody Inquisition to clap the title and punishment of an Heretic upon every one who doth smell either by conversation or conference of a religion opposite to us: we need not that Idol sacrifice of the Mass to fill our purses, that poor and poetical conceit of purgatory to warm our kitchens, their Auricular confession to make us terrible by being of the secretest counsel: we defy 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 Heretical books, 
Mar. Anto. de Dom. prosectionis consilium. p. 8. 9  that careful Students in Divinity, yea Bishops may not read books contrary to our opinion without licence: we say with the Apostle, judge ye what I say; do not swear to the truth of our words, except ye find them so: yea of the common people (into whose hands many Popish books do fall) we do but desire this favour, that they would read them with our answers, and humbly desire God that they may find out the truth; remembering tha● sweet speech of our blessed Saviour, 
john 7.17.  If any man will do Gods will, he shall know of the doctrine whether it be of God, or whether we speak of ourselves. 
Pia mendacia.  We abhor godly lies, as they term them, to work devotion & blind obedience: equivocating can find no countenancing amongst us: yea our religion persuades to die, and manfully to confess the name of jesus, rather than thus to lie. Neither these nor any other tricks of policy (blessed be God) do we stand in need of, but confidently expect the turning of Achitophel's wisdom into folly, and the ruin of the spiritual Egypt and Sodom of Rome, in God's due time, notwithstanding all her politic factors and agents throughout the Christian world.  
Thus have we considered the first motive to further our desi●es to be, and to be still, of the true Church amongst us.  
The second is, that in it we may inquire, 
2 Matter of direction in it.  and have full and sound direction to bring us to life eternal. And that it is thus amongst us may be seen in two things.  
First in this, that we have the oracles of God to consult withal, 
Rom. 3.2.  as the Apostle calleth the Scriptures. Every mean Artisan with us may wind up his heart from all the distractions and troubles of this world, by a daily conferring with God out of the divine acts of his own heavenly wisdom. The book of God is or may be in every man's house and hands. And if the word of the great Cham of Tartary standeth for a law, because he is blasphemously called of his subjects, the son of God, and the shadow of God, 
Filius Dei, Vmbra Dei, & Anima Dei. Colos. 3.16.  and the soul of God: then infinitely more worthily do we account the word of our God to be a law unto us, it being the shadow of his wisdom. And therefore he commanding the Colossians no unnecessary obedience, we hold it as necessary for us that the word of Christ dwell plentifully in us. Yea we account it our happiness, that as in the Island Rhodes the Sun is never so masked with a cloud, but that once in a day it doth shine upon it: so our worldly employments do never so damp and darken our spiritual life, light, and heat, but that there is, or may be (at the least) some little comfortable intercourse between us and the word of God day by day, if we be not our own 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 duty as God's children to look into our Father's Will and Testament, that we may be the better furnished not to break it. And if at any time we neglect the reading and searching of the holy Scriptures, we do desire God that he would send his fatherly rod to whip us up to more diligence; and to say unto us, as Aristippus said unto one who asked him what was become of the friendship between him and Aeschines, It is asleep, but I will awake it. Can we think it a fault deserving burning to have and to read a Bible in our native tongue? Or can we be so miserable as not to obey God in reading the Scripture, except some holy Father grant us a licence to do it? No: as those blessed instruments who made us acquainted with God's voice in our mother tongue might rejoice more than he that made the Harp of Thales, whereby he did appease the tumult of the Lacedæmonians; so we account it our joy & our rejoicing, that God speaks not unto us in an unknown language, but that we can confer with him as our fathers and mothers do talk with us when they either do or should train us up in the knowledge and service of God. What shall we say then (my brethren?) Surely as Peter said to CHRIST, Whither shall we go? thou hast the words of eternal life: so let us say to the Church of God amongst us, To what Church shall we join ourselves, seeing here are the words of eternal life? If we grow surfeited and weary of so divine a blessing, let me in the fear of God upbraid you as Themistocles did the Athenians who were sick of him; Are you weary of receiving so many benefits from one man? So, Are you weary of receiving so many comfortable blessings from one book? Well, I say no more of this, but pray to God to give you understanding in all things; and entreat you all but to think upon this one thing, 
Bona à tergo formosissima.  that good things are best when they turn their backs, and will most wound our souls in their loss, when we are driven to say, Had I witted.  
The second thing, wherein the full and sound direction in our Church, for them that do inquire, doth stand, is this; that as we have the word, so we have the assistance of the learned for the ministerial declaration and application of this blessed rule. Doth God's carpenter who should square the Church of God by the rule of the word only dwell at Rome? Or hath any one there a commission from God to square out the faith and manners of a Church by his own prophetical wisdom without direction from the once given written rule? No surely: as we know no such man by the glass of God's word; so (blessed be God) we find good workmen at home. God hath given the gift of tongues to our Church, whereby she can present us Gods holy word in our own language; and lest she should be taxed of keeping the key of knowledge from others; as also, chief to show her love to God in executing her office, she hath done it already, that God's name may be great amongst us, and the meanest member of our Church may follow the direction of our blessed Saviour, 
john 5.39.  to search the Scriptures; 
Act. 17.11.  and the example of the Bereans, to try whether those Texts which we allege to prove our Doctrines be so or no. Beside the gift of tongues, God hath given to our Church the gift of Interpretation. We pray to God with David, 
Psal. 119.18.  Lord open mine eyes, that I may see the wonders of thy Law. We desire and endeavour in our practice to have an equal respect unto all God's commandments, 
Agant orando & bene v●v●ndo ut ●ntelligant.  and because we cannot do as we would, we are full of that heroical motion of David, Oh that my ways were so direct that I might keep thy statutes; 
Psal. 119.5.  and all because God may not justly keep away the light of his word from us. We yield unto God's whole truth, so fare as we are come and can conceive it, lest God should deliver us over to believe lies. We compare spiritual things with spiritual things, one place of Scripture with another, carrying the sense along according to the scope and circumstances of the place, and never willingly varying (without clear testimony from the word of God) from the generally received sense of the true Church of God. Though sometimes in respect of our persons we look like private Elihu rebuking the Ancients: 
job 32.6.  
1 King. 22.  and like private Micaiah defending the truth against many false Prophets, yet we speak by the public Spirit of God, as the mouth of the Lord hath spoken in the Scriptures: yea we are so careful that the true sense should be given, that we subject the spirit of the Prophets to the Prophets: and confidently resolve that whosoever shall plead a spirit expounding contrary to the Scriptures is not an administrer but a diminisher of God's meaning. Again, if any controversy or difficulty do arise, can we say as the Pope, that we are judges in our own cases, or that we are the judges of that which shall judge us in the day of Christ? No, we hate such partiality, such blasphemy. We have the Holy Ghost, 
Act. 15.28. john 16.8. Es. 2.4. Psal. 119.106. john 12.48. Luke 16.29.  who rebukes the world of judgement, and judgeth amongst the nations, and pronounceth righteous judgements, by the word which he hath spoken, and speaketh so loud as we may hear him, as the hearing heart knows full well, to satisfy us in our doubts. And because we are slow of heart and dull of hearing, and must hear by the hearing of the ear to have the truth of God's word brought home unto us; 
Act. 15.27.  therefore as judas and Silas were sent to speak by mouth; so have we the ambassadors of God, that are in Christ's stead to publish and apply the sentence of the Holy Ghost. Or if that be not enough, as when there was great dissension between Paul and Barnabas and them of the circumcision, there was a putting over to a Council to determine that question: 
Act. 15.2.  so have we lawful Synods, Counsels, and Assemblies, and all this that the door of faith may be opened unto us, so long as they are built upon the foundation of the Prophets and Apostles, 
Ephes. 2.20.  jesus Christ himself being the chief corner stone. Oh blessed be the Father of lights, and the God of all consolation, who hath given us this comfortable direction. How miserable were we if we had not the word whereat we might inquire? And how much comfort should we want, if we had not the ministry of it to declare and apply it unto us? As therefore it is with the heart of man, though naturally it be heavy, yet it is not carried downward but with another natural motion for the health of the whole body it is carried to and fro: so though naturally we are carried after novelties, and are too too apt to follow the directions of our own minds, yet by another natural motion of grace, let us in our eager desires be carried after our Church, where we have such complete direction for a godly and humble Christian soul.  

Cat●●dra in calis habet qui corda mo●●t.  Thus have I whetted your desires to pant after the type and the truth. It is God that must move your hearts unto it. To provoke you therefore to pray unto him to this end, remember that as a white shield was anciently given to freshwater soldiers that they might strive to have it garnished with titles and testimonies of deserts: so God hath given you souls 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 strive to adorn them with testimonies of true Gentry more than by praying unto God (and using other means accordingly) to write them in knowledge, faith, repentance, humility, and the like: and among the rest, forget not DAVID'S desires in this place, that you, having their right office, right object, and right motives, may have some comfortable testimony that you are men after Gods own heart as David was.  
Soli Deo gloria. Amen.   

THE ASSIZE AT HOME.  JAMES. 2.4. 
Are ye not convicted in yourselves, and are become judges of evil thoughts?  
WE know by long proof and experience the good work of God, which hath been wrought by Parables. Sometimes they have been used for Edification, as when Christ teacheth by them the dignity of the preaching of the Gospel, 
Matth. 13.  and the duty of the receivers of it: sometimes for Conviction, as to the Pharisees, 
Matth. 21.45.  who, when they heard Christ's parables, by the power of their consciences perceived that he spoke of them: sometimes also they are used for conversion, as to David, 
2 Sam. 12.  who by a kind of covert speech, being brought to give sentence against himself, was so wounded at the soul, that he presently thought, I will confess my sin, and God forgave the wickedness of his heart.  

This Sermon was also preached at an Assize.  I have for these reasons at this present resolved (through God's assistance) to take the same course. I will speak to you in a Parable, I mean, drawn from the Court of Conscience, and applied to this Court of Assize, that so (I hope) every one may perceive (though not do) with the high Priests and Scribes, after Christ's propounding of the Parable of the Vineyard, that I have spoken this Parable of (though not against) them.  
To make way, that it may the more easily come unto 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 themselves. As for the first, conceive that in the former part of this Chapter the Apostle dissuadeth from respecting of persons. To conceive aright of which particular fact, consider with me two questions.  
First, what gave occasion to the Christian jews to commit this fault? I answer; that, as I conceive, it was the carriage of rich Heathens towards them. For when they, out of curiosity, would come into their Assemblies, both sacred and civil, to spy out their liberty, to search for advantage, or to have matter of discourse from that new Religion, as they accounted it, and as it was in respect of a diverse manner of dispensation: the faithful jews, upon this advantage, being willing to insinuate themselves into them, and to gain their favour, would give them greater respect for their riches sake (though otherwise the enemies of Christ) than unto the poor faithful members. They went contrary to the practice of that worthy instrument, Master Fox, who when he was asked, whether he knew a certain poor man, who had received 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 the Apostle, taking occasion to redress other exorbitances, falleth upon this exhortation which we have now in hand.  
In the second place therefore you will ask me; Whether, if a rich man be a wicked man, we may not give him respect before a good poor man? I answer, no: If there be no more in him than so. For though we are to carry ourselves humbly towards all, yet never the more to wicked men for their riches sake. 
Hester.  The bone in Mordecai his knee was never more stiff to Haman, than we should be to such as have nothing to commend them unto us, but the Ring and gay . 
Psal. 15.4.  It is the property of God's children to have such vile persons to be contemned in their eyes. But if besides their riches they have an office, or virtue either natural or moral, or any thing wherein God shines (it being God's appointment) we must honour God in them, according to that of the Apostle, 
Rom. 13.4. 1 Pet. 2.17. Matth. 22.21.  Give honour to whom honour belongeth. This we may and must do, though we must not judge partially, but give every man his own. And thus is the exhortation opened.  
He urgeth it in this verse, by an Argument drawn from within; to wit, from the testimony of their consciences. Are ye not judged between you and them? or is not the case judged betwixt you and them? or are you not convicted that you are made judges of evil thoughts? Ye think he is a Ringed man; therefore he is to be honoured: and this is a ragged man; therefore he is to be despised: Are these good thoughts, think ye? As if he should say; Corrupt reasonings must not be given way unto by you: but your own hearts know that these reasonings are corrupt; therefore ye must not give way unto them.  
Thus you see the purpose of God in these words: for the opening whereof, consider first the manner of propounding; and secondly the matter propounded.  
Touching the manner of propounding, ye see that it is by way of question: and for questions, there are diverse kinds of them in the Scriptures. First, a doubting question; such as the Guardians of Ahabs' sons put forth, when jehu sent a letter of defiance unto 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 fly like a cloud, 
Esay 60.8.  and like Doves unto the windows? Teaching thereby the greatness of God's flock in the times of the Gospel, 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 he speak in Parables? And that of the young man, 
Mark 10.17.  Good Master, what shall I do to inherit eternal life? when they would be satisfied in some thing. Fourthly, a denying question; such is that of the Prophet, 
Malac. 1.9.  O ye that offer the lame and the blind, will he regard your persons? As if he should say, he will not. Lastly, an affirming question; such are common in the Book of the Kings, Are they not written in the Book of the Chronicles, of the Kings of judah 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, Ye are convicted in yourselves, and are become judges of evil thoughts.  
Thus have ye the manner of propounding.  
If in the second place we pass to the matter propounded; pause we a while upon the two phrases in the Text.  
First, Do ye not, or have ye not judged in yourselves, say some? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  Do or have ye not discerned or put a difference in or with yourselves, say others? Let every man abound in his own sense, where faith is not impeached or destroyed, and the Scripture wilfully wronged and neglected. The Word is known to be passive, and is derived of a word that signifieth (to judge.) And whereas judging doth imply four acts in it; that is, hearing, enquiring, convicting the wrong doer, and passing sentence: some do understand it of the act of all four, when they express it thus (Are ye not judged in yourselves?) Others understand it of the sin against all four, or at the least, against the last, upon the abuse of the three former, when they express it thus, (Are ye not partial in yourselves?) Others understand it of the act of convicting: which I am the more willing to follow, because of that apt addition (In yourselves: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) Implying that though they would not pass righteous judgement, yet by diligent inquisition and knowledge of the cause they were convicted in the Court within.  
As for the second Phrase, how shall I express it? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Shall I say judges of unjust cogitations, as if I meant to veil and obscure it? Or judges of evil thoughts, in more plain and popular terms? Or ●udges wickedly deliberating? It may be the words may more fully be expressed. That which is translated (Thoughts) doth signify a secret reasoning about, or discussing of a thing within a man's self, as with another, whereby he doth argue the case and debate the matter, both by ask and answering, and so resolving within a man's self. And therefore as sometimes it is translated, thoughts, as when Christ saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 15.19.  Out of the heart come evil thoughts: so as aptly is both the word, from whence it cometh, rendered to reason, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 5.22. Matth. 16, 8.  and the word itself reasonings: as when the Scribes and Pharisees thus argued; Christ forgiveth sins; therefore he blasphemeth: jesus perceived their reasonings, and said, What reason you in your hearts?  
Now, these reasonings, debatings, dialogues and discourses, are called Thoughts; which are the meanings of the mind, to and fro about those things which it apprehendeth: and are of two sorts. For either they are about the nature, essence, excellency, and uses of things in general, which may be called theoretical thoughts: or about the same things as they are to be apprehended, approved, disallowed, practised, or disavowed of us in particular, which may be called practical thoughts: because by them the soul viewing and staying upon itself, and comparing itself with the first pattern, doth shape a course for the owner to walk in (so fare as it apprehendeth) and doth comfort and confound accordingly. So that indeed these thoughts are only the work of the conscience, upon the ill carriage whereof, in corrupt reasonings, the same conscience doth play the corrupt judge in withholding the truth in unrighteousness, as we may see in this particular. For the question lying, whether a rich man were to have respect merely for his riches sake before a godly poor man? and their thoughts beating upon it, and chewing it up and down by variety of motion, because they saw more outward glory coming by the one than the other, and mo●● danger prevented, they did imprison the ●ruth and 〈◊〉 corrupt judges concluded & gave sentence against ●he poor Saints: and so they became judges of evil reasonings.  
Now you see in this Verse the ground of my parable, where I would consider two things.  

First, the power of practical conscience.  
Secondly, the abuse of that power.   
For as it is with most power, it is abused unto sin, namely to serve men's own turns, and the like: so the power of our consciences, which is to reason it out, and conclude accordingly, is abused to judge wickedly even against conviction.  
To speak first of the power of our consciences: you must know (as I have said) that to dialogue in ourselves is to ask and answer in ourselves, 
The power of our Consciences.  and to give judgement according to reason. And to Reason is upon two premises to infer a conclusion: and this is a judicial proceeding. The Proposition like the judge doth open the truth, and like a witness doth bear witness unto it. The Assumption like the jury doth apply it to the parties to be tried. The Conclusion like the judge doth give and pass the sentence.  
This is the sum of what I have to say from hence. For the more clear delivery whereof that we may as fully as we can comprehend the virtue of these reasoning thoughts, lay we down first these two propositions in general, and so we shall fall to the particulars.  
The first general proposition is this, that God hath established an assize for judgement within ourselves. Hence is it that we are said to be judges. To conceive therefore aright of it, consider that there is the judgement seat, or Court Hall, within a man's self; 
An Assize within us.  the party to be tried, man himself; the judge, witness, jury, the conscience which shall proceed according to true allegations and proofs; and all these sweetly enwrapped in these reasoning thoughts. Yea and that all things may be carried the more fairly, there is the law imposed upon the reasonable creature, as apprehended by him to be the rule and records.  
The causes and grounds of this Assize are these two. First, in respect of God; that God may have an account of the state of man from himself, and man may be brought to live in holiness and righteousness under God. For look as a King of a country doth ordain Assizes to be kept in his several Shires and Counties, that he may have an account of the justice of his Magistrates, estate of his country, life's of his subjects, and that he may preserve them in peace and love in their several places: so God hath appointed this petty Assize, that he may have an account of the conscience how the mind doth rule and govern; how the whole man is governed in righteousness, holiness, and sobriety; how the state of the body and soul stands before God in the case of life and death; and that the desires and affections may be kept from mutiny and rebellion, and the whole man may be brought under the subjection of Gods will. 
Vel medio huminis naturalis, vel medio luminis fidei.  Our understandings, either by the light of reason, or by the light of faith, should have the law of God presented unto them, whereby they should survey both moral duties, and the mystical points of Divinity; our inventions should find out variety of duty for us; our memories should keep the records; our wills should choose and command all good actions; our judgements should sit at hand, to give advice; our affections should attend upon them, to maintain and defend all honest resolutions and actions against all comers; and lastly, our desires should work natural instincts to practise them, and the whole man should do accordingly. Or thus; God hath placed the powers of the soul in excellent order for the government of man. Our minds in a throne above, to govern all the motions, dispositions, passions, and affections of the heart: our hearts are set in the midst to receive information from the minds to direct themselves and our desires, and valorously to fly upon them by fear, love, joy, anger, and the like, if they shal● rebel: our desires are set lowest to be corrected by the heart, and governed by the head. Now, that God may have an account how this work within us goeth forward, and we may be furthered in our course to happiness, God hath appointed our consciences to keep Assizes, to try whether we have been faithful yea or no.  
The second ground of our Assize is in respect of ourselves; that we may be the better prepared for the great Assize of the day of judgement whensoever it shall come. Ye know that we believe that such a day shall come, and that Christ shall keep it in that nature which he assumed, and wherein he suffered. As therefore all our muster before particular Captains should not be for show or fee, but the better to fit us to carry ourselves in a martial manner before our King, or General, if need require: so these particular Assizes are but for the better fitting of us for our great account before, and unto God. And therefore when David had arraigned himself at home, he goeth to God, and saith, Try and examine me, whether there be any way of wickedness yea or no.  
Use. What shall I say now? I will entreat you so fare to tender the glory of God, and the good of your souls, as diligently to attend to the business within. Our souls do so live in our senses, and we are so enured to earthly things, 
Facti sumus fugitivi a cordibus nostris.  that we are made runagates from our own hearts. But if ever we would have a glorious trial before our God, let us see how our cause will stand or fall before the bar of our own hearts. I know that in the case of good we may be deceived by the voice of conscience: For the law of nature which should direct us, being in a great part dashed out, and ignorance of the word being wilfully favoured, there are many fearful evils which we do not apprehend as evils: (as for example, to sin in thought is nothing, for thoughts are free; to sin 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 sin with the times, to do as others do, to walk in the ways of our fathers is good religion:) yea and beside, such is the darkness 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 own hearts should deceive us in good? yet in the case of evil we may assure ourselves, that it doth not make us worse than we are in and of ourselves. 
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 estates from within than of that from without.  As therefore it is not safe for us to rest in the voice of conscience when it makes us good, (for Paul knew nothing by himself, yet was he not thereby justified:) so we must be careful to hear what conscience saith when it layeth sin to our charges, that so God's Assize there may go on to God's glory and our good. What will it avail us to be crowned with a May-flower garland of the praises of this world, if we walk not in the presence of our own 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 every man? Answ. I answer, that we may find four causes of this.  
The first is ignorance. For as the eye worketh not in a dark place, where it cannot by a fitted conveyance receive variety of objects: so the conscience worketh not where there is not the light of knowledge from the word of God to direct it by.  
The second is hardness of heart: for as a man that is dead, or hath a deadened or astonished body, for the present cannot feel any order or disorder, any whip, lash or gash: so a seared, crusted, and senseless conscience is not sensible of the cursed garboils in the soul, nor capable of any orderly proceeding against them.  
The third is spiritual madness: for as mad men cannot keep any fair quarter with themselves, much less can it be expected that he should wisely execute any deputation from others: so spiritually mad men, who are out of their wits with self-love and love of this world, who run upon the pikes of hell-dangers, who will not be persuaded by the prayers and tears of their best friends, are neither fit nor able to receive order from God for so high and so excellent employment.  
The last is pride. For as in a country where there is no disorder (if it were possible in these cursed days of sin for such an one to be) there is no Assize, because no need: so when we are pharisees in justifying ourselves, priding our hearts in our civil righteousness, and therefore setting our passions on work upon whomsoever shall discover their hellish nakedness, there is no inward Assize, because (as they think) there is no need.  
Quest. It may be you will say, seeing these things do hinder it, how may I further the keeping of it?  
Answ. I answer: As in general we must strive to root out ignorance, to rend our hearts, to come unto ourselves as the prodigal, and to be nothing, yea hell in our own eyes: so in particular I would commend three means to this end especially.  
The first is our prayers to God to write the records of his truth in our minds 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 minds and in our hearts, so as it doth not only gild our understandings, but gore our hearts, and leave a new impression of holiness to the Lord; then we shall see a full Court presently, and such wounding inditements for sins past, with such crying out for the Psalm of mercy, that we shall have no rest till we have rolled ourselves upon God in Christ, and have found ourselves in some measure sealed with the spirit of promise against the day of redemption.  
The second means is, our not disturbing the Court, but suffering conscience to do its office without check. To disturb Commissioners of what kind soever, 
Sedente Cu●ia.  while they sit, doth aggravate the Delinquents fault, and hinder their speed in the business: so is it in our not suffering conscience to work. Call we ourselves therefore from all the employments of this world: examine we our hearts on our bed in our chambers, and be still, and then if our consciences acquit us from all wilful sins, happy are we.  
The third means is, our not suffering our servants to bear rule within us; that is, our lusts, passions, affections, desires, and the like. In a popular and heady tumult, ye know it is a long time before a wise man can be heard: As therefore when one persuaded Lycurgus, that the government might be committed to the people; he answered, Do thou first make trial in thy house, giving thy servants the rule: So let us say to the Devil, labouring the rule of our affections and desires, Bear thou no longer rule in the children of disobedience, and suffer thy slaves to rule over thee first, and then we will hearken unto thee. If the mind rule according to right, and be not blinded and bribed by the Will and Affections, than Conscience will work: but if the servant's rule, then truly there will be no place for an Assize.  
In the fear of God let us use these means to further this divine work, that so (as Pausanias said to a Physician, who told him all was well with him; It is (saith he) because I use not thee for my Physician) we may not say to our flattering consciences which tell us all is well, when all is amiss; it is because I have not thee for my judge.  
We come now to the second general proposition from these reasoning thoughts, which is this, 
We may plead our cause before the bar of our consciences. Gen. 3.9. Gen. 4.6.9, 10.  that We may reason out our cause before the bar 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 himself, but that he would have them return unto their own hearts, 
Redire ad corda. Luk. 15.  and come unto themselves (as it is said of the prodigal) and say, I have sinned against heaven and before thee, and am no more worthy to be called thy son. For want of this God complained and said, 
jer. 8.6.  I hearkened and heard, and none spoke aright, no man repent him of his wickedness, saying, What have I done? that is, they did not reason out their cases with themselves. To this David exhorted the Courtiers of Saul, Commune with your hearts: 
Psal. 4.4.  and David practised it himself, saying, 
Psal. 42.5.  Why art thou heavy o my soul? and why art thou disquieted within me? yea and Christ sought to bring his Disciples to this when he said, I have chosen you twelve, but one of you is a Devil: and again, One of you shall betray me: that they might say within themselves, Is it I? and Is it I? And no doubt this was one cause why he said so often to Peter, Lovest thou me? and that the Angel, when Agar fled from her mistress, said unto her, Whence camest thou? and whither goest? that they should reason out their cases before their own hearts, and speed accordingly.  
Use. Oh the goodness of God How great hath he manifested it unto us, even in this particular? For as he hath not by this means left us without a good way to go to the knowledge of ourselves, 
Ego & Rex meus.  that so we may never climb to Wolsy's style, I and my King, but may feelingly descend to Paul's free confession, I am the least of Saints, the greatest of ●inners: so also hath he not this way deprived us of means to warn us of our future estate. If our hearts condemn us, God is greater: therefore according to the reasonings within we shall know how we shall speed with God. As jonathan shot forth pricke-shafts to warn David of the King's displeasure: so conscience, if we arraign ourselves before it, will warn us of the displeasure or favour of God. As we love ourselves therefore, let us not neglect this kindness on God's part, and duty on ours. We may easily find by experience the backwardness of our natures unto it: for let our hearts tell us of any of our wanderings, we put it off till another time, as Foelix did Paul. But will we be so unkind to our own soule●? We will talk with our friends, with our acquaintance, wi●h strangers, yea and with our enemies: why then shall we not do it with ourselves? Bee-masters tell us that they are the b●st hives which make the greatest noise: so that is the best conscience which makes the greatest noise in this kind. If we never go to b●d before we have parleyed it out throughly with our hearts; then as we shall find of ourselves, as Alexander said of Antipater, that he did wear white garments without, and was purple within, so we will give God no rest till we find some comfortable testimony of our amendment. As therefore David said unto Solomon, Up and be doing, so let us: delays breed danger, if in any thing, much more in this Stir we therefore up our hearts by considering these motives.  
First, that by this means we shall know how the case stands with us, that we may be helped in time. When we turn not our eye from him that is in misery, but talk with him, we are in the way throughly to know his case, and the better prepared to make our hand to work his good: so when we will commune with our own hearts, 
In ordine ad salutem.  we are in the way to our eternal help and good.  
Secondly, that by this we shall know how God will deal with us hereafter: our consciences do begin th● work, the God of our consciences will second and follow it. O therefore forget it not, begin this work even while ye are about this business: reason with your hearts what ye go about, in whose presence, and for whose sake ye execute these judgements of God: If your busy brains shall put you off and make you say to conscience, as Saul to the Priest ready to sacrifice when his enemies were upon him, withdraw thy hand: Remember, as it is with men deeply in debt, so long as they are busy and keep their trading currant, so long their creditors let them alone; but when once they make fault, than one party after another, and one writ upon the neck of another creeps abroad in darkness till they be quite down the wind: so will it be with you and us all, when once the course of our lives makes default by affliction, sickness, or death, than our consciences will make one summons after another, and give us no rest, till it hath brought us down to the desperation of hell.  
Thus we have passed the generals of this reasoning: 
In reasoning there is first the  to descend now unto the particulars, we shall first meet with the proposition (which is the first part of reasoning) wherein we do propound and bear witness unto that truth which is made known unto us. 
1 Proposition.  Whence I offer this point to be considered; that  
In ourselves there is a witness, which will propound the truth according to knowledge.  
From hence is it that Paul joineth these two together, to wit, the knowledge of God, and the knowledge of our own hearts: 
1. Cor. 2.11.  No man knoweth what is in man save God and the spirit, that is, the conscience. From this witnessing power David saith, 
Psal. 51.3.  My sin is ever before me: and the brethren of joseph were compelled to utter this speech, We verily sinned against our brother, 
Gen. 42.21.  in that we saw the anguish of his soul when he besought us and we would not hear him: therefore is this trouble come upon us. Yea and God himself implying this power unto Kain, 
Gen. 4.  saith, Sin lieth at the door. Sin lieth at the door? What is that? We ordinarily look unto one of these three senses: either the punishment of sin is at hand; for amongst the Hebrew sin is taken for the punishment of sin, as Christ is said, To be sin for us: 
2 Cor. 5.21.  or else thy sin is not secret; for thou shalt be no more able to conceal it, than that which doth lie at the door in every one's view: or else the conscience of thy sin shall forthwith fly upon thee; because the witnessings and twinges of the conscience do inevitably follow sin. But if we take all these three together, they make one entire sense: as if God should say; Kain, thou canst not so hide thy sin from me, but that it will inwardly fret and gnaw upon thy conscience, and outwardly draw speedy vengeance. But more fully to open this witnessing power of conscience, I would consider four points.  
First, Whether we in our courses can lie hid from our consciences? I answer, for a time we may; both through the weakness of nature, when the natural conscience doth not take notice of sin, 
Acts 15.  as when the Gentiles accounted fornication a thing indifferent, when the people of Calicute and Narsinga do without regret worship the devil, when we walk in the ways of our Fathers whether good or bad without check, and the like: as also by the just judgement of God, when he doth give us over for our sins to hardness of heart, and to a cauterised conscience, as the Gentiles, 
Rom. 1.  who because they did not glorify God with their natural knowledge, were given over to unnatural sins. Yet we shall not always sleep thus securely, it will look upon us with a witness, and speak so loud in our ears that we shall see a map of our miseries, as Theodoricus did the face of Symachus, whom he had murdered, in a fish-head on his table; and shall make us leave behind us such a desperate will when we die, as English Hubertus did, who had been a covetous oppressor, I yield my goods to the King, my body to the grave, my soul to the devil.  
The second point is this, to consider (seeing we cannot lie hid from our consciences) what conscience doth witness? I answer, It witnesseth both our sins and our righteousness. As for our sins, this is that ancient officer of God whereby he doth reprove us and set our sins in order before us. If we sinne in our thoughts, 
Psal. 50.21.  conscience taketh notice of it: for as we will say for our own clearing, In my conscience I did not so much as think 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 grief 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 me witness by the Holy Ghost that I have great heaviness for you: So on the contrary, if his will and affections had not been carried the right way, his conscience would have been upon the back of him for it, as we see in his reluctation between the flesh and the spirit, 
Rom. 7.15.  I allow not that which I do, yea what I hate that I do. If we sinne in our words, conscience presently heareth: therefore Solomon observing it saith, Take no heed to all words, for oftentimes thine own heart knows that thou hast also cursed others. If we sinne in our actions, conscience will not overpass them: It told judas, that he had sinned in betraying innocent blood, and makes infinite complaints and concessions in all sorts of people at some times or other. Se●ondly, as for o●r righteousness, conscience doth witness our sonship, as the Apostle saith, 
Rom. 8.16.  The spirit of Go● beareth witness with our spirit that we are the children of God: as also our new obedience and holiness. For this w● see plain in the example of Paul, 
Heb. 13.18. 2 Cor. 1.12. Act. 23.1.  whose conscience told hi●, That he was willing in all things to live honestly, that in simplicity and godly pureness he had his conversation in the world, and that in all good conscience he served God.  
In the third place, if it be demanded how the conscience doth witness? I answer, that you that feel it know, and from my feeling I express it thus. The understanding is the spy to inform from that light which it doth receive, either from Nature, or from the Word of God: the Memory is the recorder of the court within for all the passages of man's life, we cannot in this kind learn the art of forgetfulness: for though we may seem to forget it for a time, (as the sons of jacob did the selling of joseph) yet in day of affliction, hour of death, and day of judgement, our reckonings will be bleeding new: and then this divine power doth take a view of our whole lives, and from that office which God hath given it, witness truly, and bring to pass all our doings as in the sight and presence of God.  
If now in the fourth place you will ask me, Why the conscience doth in these reasonings as a witness propound the truth? I answer, In two respects: First, In respect of God, that God may be manifested to be a just God in his proceed. There a●e many secret sins which no man in the world can witness: for which if God should proceed against us, he might seem unjust. To the end therefore that God might be cleared in the day of vengeance, he hath set a witness within ourselves which will not lie.  
Secondly, In respect of ourselves; because it might be of excellent use through the whole course of our lives: 
Semen humilitatis.  For first it is a seed of humility: when we have the praises and applauses of the world for our civil and sober carriages, we do too much bless and flatter ourselves in our security. To the end therefore that we may humbly hang down our heads while other praise us, we have a witness within which telleth us that we deserve no such thing.  
Secondly, It is a seed of compassion: we are apt to exalt ourselves above our brethren, to disgrace them, 
Semen compassionis.  to witness against them, and to think hardly of them beyond proofs, yea and when we can prove to execute extreme right. To the end therefore that we might be filled with compassion, we have a witness within us which tells us that we are as bad as they.  
Thirdly, It is a seed of thankfulness: we are apt to forget God's benefits, 
Semen gratitudinis.  and notwithstanding all his mercies to turn our backs upon him, as if they were not worthy the taking notice of. To the end therefore that we may be driven to cry out with David, My soul praise thou the Lord, and forget not all his benefits, God gives us a witness of our own unworthiness to say within us, that we are less than the least of God's mercies.  
Fourthly, It is a seed of piety and true godliness: For when we do consider the providence of our heavenly Father in sending this trusty and discreet servant (conscience) to watch over us and inform him of our amiss, 
Semen pietatis.  we are provoked to live holily and in the sight of God; and as we have committed many faults without shame, so to do many good things not looking for the praise of men.  

5 Semen c●●sol●t●●●.  Lastly, it is a seed of comfort. For God's children practising much good, which the world knoweth not of, or if it do 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 witness within ourselves. As it breedeth horror in a wicked man to have the witness of God, the witness of the creatures, (whereof joshuah speaketh, The stone hath heard all, 
Ios●. 24 27.  and shall be a witness: And james, The rust of your gold and silver shall rise up in judgement against you; 
james 5.2. ) and also the witness of his conscience, which he cannot stop: so it breedeth comfort in a good man, not only to have a witness in heaven, a witness of words, a witness of doings, a witness of sufferings, as job speaketh, That his wrinkles and leanness were a witness; 
job 16.19. Test●m●●um d●cti per v●c●m ●●ngua: & ●●cti, per vocem of cris. job 16.8. Numerus s●ppl●● defectum.  but also the witness of his own heart; which being in stead of a thousand, if others should fail, might with the number supply the defect, and make a sufficient testimony for our eternal clearing.  
Use. Now therefore give me leave to speak to Conscience, and to press upon it to do its office. Many things between man and man depend upon witness, and cannot otherwise be cleared. The bargain between Abraham and Abimelech did depend upon Beershebah, 
Gen. 21.31.  that is, the well of oath: so likewise that between jaacob and Laban did depend upon Galeed or jagar-sahadutha, 
Gen 31.47.  that is, the heap of witness. Thus is it also in many things that do depend between God and us. It is pity therefore that Conscience should be lulled asleep with the profits, pleasures, and honours of this world. It is a thousand pities that Discretion (as we call it) and Policy should cut the throat of a witness that should stand us in such stead. O conscience, conscience, awake in time: urge thy mind to a diligent inquiry, that thou mayst give witness according to knowledge. It is a base thing for a witness to be asleep, or willingly to suffer himself to perish when he should speak the truth: so it is for thee, O Conscience. In such a case we may say, as Leosthenes said of Alexander's army, when their Captain was dead, That thy owner is like a blind Cyclops, groping with his hands when he hath lost his eye. It is a more base thing for a witness to be afraid to utter the truth, or when he speaks, to testify not as the thing is, or not as his mind is, or not to those ends for which he should speak, that is, 
Sermonem non adaequatum rebus, vel menti, vel fenibus.  to maintain charitable truth, and so to bear false witness: so it is for thee, O Conscience. That therefore thou mayst be a competent witness, do but mark that as witnesses before men must be fitted; so must thou to be a witness before God.  
First therefore, 
1 Conditio. Azor. Iust. mor. praecep. 9 Alsted. Theol. Cas. cap. 21.  as in a witness is required a certain condition of life: he may not be a servant, because he may be a party either by fear or hire: so thou must not be a slave to sin; The blood of jesus Christ must purge thee from dead works, to serve the living God. The Spirit of God must rest upon thee, to bring liberty to that soul where thou art, and then witness when thou wilt, thy witness shall be taken.  
Secondly, as in a witness is required a certain Sex: 
2 Sexus.  because in some criminal causes, a woman hath not of old been admitted: so if thou be'st timorous, effeminate, and of a revengeful nature, thou shalt be shut out from God's bar. But if thou art as bold as a Lion, if like a man indeed thou canst look upon the person of thine adversary without anger, upon his prosperity without envy, upon his wrongs without desire of revenge; then speak and welcome, thou wilt neither smother impiety to God, nor uncharitableness to man.  
Thirdly, as in a witness is required Age; 
3 Aetas.  in so much as a child is not admitted, who can neither feel the working of a lying soul, or the danger of a false testimony, or is carried more by affection than by judgement: so if thou be'st childish, more diligently attending upon the butterflies, babies, and rattles of this world, than thy own reflecting upon thyself, to present justly thy own estate to God; take thy hand from the book, thou art no fit witness. But if thou art grown to a full age in Christ, and canst discover the hid man of the heart in thee, who will easily give a true testimony of his own estate, then come before the judge of heaven and earth, and speak thy mind.  

4 Discretio.  Fourthly, as in a witness is required discretion: for an Idiot or mad man is not fit; he is not his own man, and therefore he cannot freely give himself to the King and the country in any faithful service: so if thou be a beast by knowledge, 
Gal. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  like the foolish Galatians, without understanding, and so madly running thorough thick and thin, thou art no fit witness. But if Christ have shined in thy soul by a new light, and have made thee come unto thyself with the Prodigal, and have the understanding of a man in thee, then come to God's Court: I hope thine own heart will not suffer thee to deceive thyself by falsehood.  

5 Fama.  Fiftly, as in a witness is required good fame or credit: for infamous persons are repelled, and excepted against, from witnessing, especially in criminal causes: so if thou be infamous for sluggishness (like those who use their bodies to the bone, but seldom use 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 slave, than a freeman to be sworn. But if thou be of credit for speaking the truth amongst millions of lies, and for thy daily employment in thy office, as in the sight and presence of God, than thou hast Gods good leave to speak, and without question thy testimony will be admitted.  
Sixtly, as in a witness, together with the former, 
6 E● Fortuna.  is required a certain estate and condition of life; because poor men, who are of base conditions, may more easily be corrupted: so if thou suffer thyself to be needy and hungry after the things of the world, and lose the honour of that self-sufficiency, whereby thou dost resemble God, a purse-promise will easily spoil such a witness. But if thou be kin to the woman who hath the Moon at her feet, and canst say with jaacob, I have all things, 
Apoc. 12.  than thou wilt refuse gold and gain to be a true witness at God's Bar.  
Lastly, as in a witness religion is required; 
7 Fid●● in testibus ●sta requires.  for an Infidel is not admitted against a Believer: so if thou be'st not knit unto God, as the deputy of the faithful Witness in heaven, cursed is thy witness in this divine Court. But if God and thou do walk together, as two that are agreed, and if thou do so proceed according to the rule of God's word, as thou dost not condemn thyself in that which thou dost, then speak on; prosper with this thy glory, which God hath given thee to be a witness in this Court, and this thy power shall teach thee terrible things.  
Strive (O Conscience) that thou mayst have all these qualifications. This is the way so to do thy office here, that thou mayst not be blamed hereafter. Yea, this is the way so to preserve thyself, that thou shalt preserve thy owner. I remember that Pythagoras was wont to give this precept to his Scholars: Not to taste of those things which had black tails: so let me say to the conscience of every one here present, take heed of the black tail of a drowsy conscience. It may speak pleasing things for a time, it not being qualified as before; but at the last, as a babbler said to a wise man of old; O Philosopher, I am troublesome unto thee with my speech: so sha●l conscience trouble our patiences: and as we would account him miserable, who hath a witness of his thoughts, words, and actions against the law of man; much more will our consciences make us miserable in witnessing our thoughts, words, and actions against the law of God.  

Assumption.  Thus we have heard these reasoning thoughts as a witness propounding the truth: next we shall hear them as a jury applying the truth to the parties to be tried. 
A jury within us.  And this it doth as an Assumption: whence we note that In ourselves there is a jury which will bring in a verdict concerning us, either of guilty or not guilty.  
To open this I will show you two points: First, that Conscience like a jury brings in the verdict of guilty upon sinners. And this is discovered unto us two ways. First by word: and secondly by work. By word thus: Adonibezek said, 
judg. 1.7.  Seventy Kings having the thumbs of their hands and feet cut off, gathered bread under my table: as I have done, so God hath rewarded me. josephs' brethren said, We have verily sinned against our brother, 
Gen. 42.21.  in that we saw the anguish of his soul when he besought us, and we would not hear him: therefore is this trouble come upon us. Kain said, Whosoever findeth me shall slay me. Whence proceed these words but from the verdict of guilty which their consciences had brought in? 
2. Sam. 24.7. job 13.26.  By work thus: Look to David, and his heart smote him: look unto job, who possessed the sins of his youth: 
Dan. 5.6.  to Belshazzar, whose countenance was changed, his thoughts were troubled, his joints were loosed, and his knees smote one against another: 
Act. 2.37.  to the jews, who were pricked at their hearts: 
Act. 24.25.  and to Foelix, who trembled. Whence proceed all these, but from the power of Consciences verdict; seeing they are evident signs that they were sick of that worm which never dieth. 
Mar. 9.46.  Which power is given unto conscience,  
First, in respect of conscience itself; that it might judicially proceed against a sinner: and without a jury there is no Assize.  
Secondly, in respect of the wicked; that they might have sour sauce to their sweet sins, and a heavy heart in the midst of laughter. Is it reason that the wicked should carry away all the jollity?  
Thirdly, in respect of the godly; that they may be kept from sin, checked in sin, prepared for the feelings of comfort, exercised in the knowledge of their own weakness, and be wrought more preciously to account of the comforts of the great persuader.  
The second point to be showed you is, that conscience like a jury bringeth the verdict of not guilty upon him that doth well. 
Gen. 28.  What was it that made jaacob sleep so sweetly, when his head lay hardest in Bethel, but this acquitting jury? This made a feast in Jacob's bosom: 
Pro. 15.15.  and whereas the guilty being roused and left to themselves, have a trembling heart, and fear at the shaking of a leaf, 
Deut. 28.65.  jaacob was as bold as a Lion. 
Pro. 28.1.  This made Paul so often appeal unto his conscience. Before the jews, 
Act. 23.1.  I have in all good conscience served God unto this day. Before Foelix, 
Act. 24.16.  I have plotted to have a clear conscience towards God and man. To the Romans, I say the truth in Christ, I lie not, 
Rom. 9.1.  my conscience bearing me witness in the Holy Ghost. To the Corinthians; 
2 Cor. 1.12.  My rejoicing is the testimony of my conscience. 
Heb. 13.18.  To the Hebrews; We trust we have a good conscience. To make this yet more plain, do but mark Paul his phrase of speech, David's confidence, and Gods children's comfort.  
Paul's phrase is this: 
Phil. 4.7.  The peace of God which passeth all understanding. What peace is this? A peace in health, wealth, prosperity, ease, and the like? No surely: For what worldling hath not such a peace ordinarily? but a peace in sickness, poverty, persecution, death: to have peace when the foundations of the earth are out of course, and shaken, and shake at us, and when all worldly contentment is taken from us, is peace which passeth understanding. And whence comes all this, but from this excusing power of conscience, which saith of us not guilty in our souls? David's confidence was such, as he was sure of his hand, and durst put himself upon God's trial. judge me, o Lord, 
Psal. 7.8. In●●tia ●●se non personae. Psal. 26.1, 2. Psal.  according to my righteousness: and again, judge me, o Lord, for I have walked in mine innocence: Prove me and try me, examine my reines and my heart: and again, Try me and examine me, whether there be any way of wickedness in me. Guilty Rachel will be unmannerly and sit down before her father rather than she will be tried. The wicked in the day of wrath will rather call upon the mountains to fall upon them, than come to trial: but David will lift up his head and not be confounded. Now whence doth this confidence proceed, but from this acquitting jury? God's children's comfort is constant amid all discouragements. It sometimes fainteth, it never faileth. It giveth us such a first-fruits of heaven in our hearts, that we pass along with our hands upon our mouths under 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 heaven no heaven without an excusing one. That therefore the godly man before he enter into Canaan might have a taste of the grapes of Canaan, this good spy doth bring a cluster; which yet it could not do if it were not an acquitting jury.  
Use. What shall I say then? I will press upon all our souls to empanel this jury. Let understanding like a good judge open the law of God unto us. Let memory like a good Clerk of Assize open all our particular facts and inditements. Let no affection like a corrupted Lawyer press an evidence or witness further than truth; lest they justify the wicked for a reward, and take away the righteousness of the righteous from him. Make the whole jury to say as David, I have sworn to keep thy righteous judgements. Put them apart into the presence of God, and see what verdict they will bring in, and whether they will not find according to truth. 
Secundùm praesentem justitiam.  I warrant thee if God have any part in thee, thou shalt speed according to faithful evidence. The juries that are empaneled in this world before the judgement seats of men sometimes will too much incline to the affections of the judge. So that as Alexander's Courtiers did imitate his stooping; Plato's scholars his crookedness; Aristotle's followers his stammering, and Dionysius his hearers his dim-sightednesse, so as they would stumble one upon another: so well they incline to the weaknesses of them before whom they stand. Sometimes again they will be carried by their own passions, and serve their own turns upon them, upon whom their spleens will not give them leave to laugh (except in hypocrisy): as if they were warned to execute vengeance upon enemies, and not show justice upon all. Sometimes again they will be swayed to serve the turns of those particular men upon whom they do depend, as if they had forgotten their names to be jurors, and had assumed the names of parasites and flatterers, yea worse of spaniels, to quest about for others games and gains. In Heraldry they tell us, 
A nominibus ad a●i●a bor●m de duc●ur argumentum.  that a good argument is drawn from Names to Arms: but so is it not always in juries here; as if an oath had no teeth, and could not bite if we did offend it. Sometimes again they would fain do something, but that they are choked by letters, & suits, or threats of friends, foes, or superiors: or if not thus, than the weakest horse bears the burden, and they that are worst able to manage such affairs are drawn up, the more sufficient, mean while, having their heads hid in the Sheriffs or Bailiffs pocket. In all which respects we may say to our temporal juries as Cyprian of the fine schismatics 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 follows them, and shall one day be discovered, though they fail never so fast with lying verdicts. But as for the juries in our hearts, though some things are passed here with a doubtful and deceivable conscience, because we know in part; and with a regret of conscience, because we make not conscience enough of offending it; yet when God sendeth out his summons there shall be no frowning judge to fear, no great man to pleasure, no passions to stop the mouth of conscience, no penal statute of the God of heaven whereof we shall be ignorant, no let to such a bold and faithful jury as shall fill heaven and earth with Guilty, Guilty, to the confusion of the bad, and not guilty, to the eternal comfort of the good. The scholars of Pythagoras were to suffer themselves rather to be slain than to stir their foot and tread down a bean: and this jury will rather not be (which is impossible) than not take notice of every act and every circumstance which may make the justice and mercy of God shine in the eternal disposition of all the children of Adam.  
Oh therefore hearken to this work of conscience. If it deal with us as the word of Peter with the jews, that is, prick us at the heart, beware in time. God doth then deal with us as with Saul when he cast him into a dead sleep, and sent David to take away his spear, waterpot, and the lap of his garment, that is, he giveth us a remembrance to tell us that we are in God's hand, who, if we will take no warning, will further punish us. But if it speaks peaceably unto us, killeth that worm within, and binds up our wounds with wine and oil, I mean, with the pacifying and purging blood of our blessed Saviour, then shall we be able to stand before our own 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 us as with job, in whom were the terrors of the Lord, and the venom thereof (as he termed it) drinking up his spirit; or as with David, who roared all the day because God's hand was heavy upon him day and night, and his moisture was like the drought in summer: yet, in the spring when the voice behind us shall say that Christ is our salvation, we shall have more joy in heart than they whose corn and wine and oil increase. We shall stand again before the God of our consciences: for though he seem to frown and send afflictions, and crosses, and diseases, and death; 
Esai. 38.3.  yet as Hezekiahs' jury gave way to that comfortable prayer, O Lord, remember I beseech thee how I have walked before thee with an upright heart: so will ours give way to our comfortable grasping of God and his promise, that we perish not in trouble.  
Thus we have viewed these reasoning thoughts as a witness propounding the truth, 
A judge within us.  and as a jury applying it to the parties to be tried: we come now unto it as a judge concluding, 
Conclusion.  without all which three there can be no perfect reasoning. Whence I offer this point to consider, that We have also in ourselves under God, our judges.  
For hence is it that we are said to have reasonings, because as a judge we both open the law that the witness may propound fit truths, and as a judge we determine accordingly in the conclusion. As it is with Princes and Kings, who are the high judges of their kingdoms, they have judges under them by deputation to whom they commit their judgements of God, and allot their several circuits: so though God be the high judge of heaven and earth, over the hearts and consciences of all men, yet doth he depute these inferior judges in the circuit of every man's breast, to pass the conclusion and sentence of God. Hence is it that Saint john doth couple God and conscience in the selfsame action of a judge: 
1 john 3.20.  If our hearts condemn us, God is greater than our hearts, and knoweth all things. To condemn we know is an action of a judge: and how good cause we have to account our consciences our judges, will appear if we consider these three points.  
First, That sentence which is given by conscience is confirmed by God: we see that so soon as Adam had sinned (though no man pursued him, no Angel reproved him, and the Lord was not yet come) he found himself condemned by the inward judge, and when God came he ratified the same sentence. But we cannot think that God would confirm the sentence of a rebel, who hath set himself in God's throne to judge without God.  
Secondly, Such is the majesty and authority of conscience, that it stands against all the world. Look as a good judge, though all the world do plead against the truth, yet he is for it and will not revoke his judgement: 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 pass very little to be judged by you, or of man's judgement: no I judge not myself; for I know nothing by myself, and so forth: as if he should say, Ye are very forward in censuring me, both in respect of my gifts and faithfulness in my place: I weigh your censures little; though I will not be the preacher of my own praise, yet I tell you I know nothing by myself. Thus conscience of his faithfulness did bear him out against the slanders of false Apostles.  
Thirdly, where conscience terrifieth, no creature can comfort: the pleasures of Paradise availed not Adam, when he was driven to hide his head in a bush: the pleasures of Canaan did David little pleasure, when he was driven to cry out, My sin is ever before me. All the delights of Babylon could not raise up Belshazzars heart, when the hand wrote God's sentence against him on the wall and in his conscience. If the judge condemn, who shall absolve? 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 have no grace with the King, and therefore I can promise thee no such kindness: yet this will I do, I will buy thee meat, and drink, garments, and music: thou shalt want nothing that may give thee content while thou art here. All this is good, and yet it contents not, because the poor man wanteth a pardon. The second answereth, I know not how to get to the King, but this I will do, I will bewail thy miserable hap, weep for thy loss, and attend thee to the court gates. All this is good kindness, and yet it contents not, because the poor condemned man would have a pardon. The third saith, Rest upon my kindness, I am one of the King's favourites, and he will deny me nothing: I will go 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 poor man outface all his trouble, because he answereth to the point indeed. Behold the case is ours; we are poor condemned wretches, who must to hell without our pardon: our three friends are the world; wife, children, and kindred; and a good conscience. The world will provide all necessaries for our bodies, but not a pardon: this is not purchased with a corruptible price of silver and gold. Wife and children will lament our loss, and go sighing and sobbing to the grave with us, but they leave us to our own shifts for a pardon. But a good conscience will make us outstand all dangers, it will procure our peace, and our pardon. As the world cannot help where conscience hurteth; so the world cannot hurt where conscience helpeth.  
Use. Thus we have considered this judging power of conscience: Oh that we had hearts to do our office to conscience, and to press our consciences to do their offices to and for us! neither can be done without our care, yet we must do both.  
We must do our office to conscience three ways: First, by praying to God for it. Ye know that we must pray for them that are in authority over us, and shall conscience be neglected? God forbidden. When there was no King in Israel, ye know what disorders happened: surely, less or fewer do 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 be without religion, without law, without a King; and they are no less wretched who are without this religious judge and governor, conscience. Therefore let us pray for it that God would give it, that God would keep it, and keep it tender, that so we may live a quiet and comfortable life under it. Secondly, we must do our duty to conscience by giving it good words. Ye know the Word of God, Thou shalt not curse the ruler of thy people: Oh that we could always remember it in the case of conscience! he that buys with conscience, sells with conscience, rules with conscience, obeys with conscience, is commended even of men that have no conscience: yet if conscience rule in any in the serving of God, and make them tremble at God's precepts, promises, or threatenings and the like, he is but a by word among the multitude. But blessed conscience, encourage thy friends, and discourage them that flout at thee, with that true but fearful saying; 
Esa. 66.5.  Hear 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 he shall appear to your joy, and they shall be ashamed. Lastly, we must do our duty to conscience, by paying tribute to it, and yielding to it honourable means of maintenance. Give tribute to whom tribute belongeth: shall we have a governor, and will we starve him for want of maintenance? God forbidden. Deck therefore the table of thy conscience richly with the Word of God; let thy conscience use it as in the sight and presence of God; attend with all the parts and powers of thy body and soul in state upon this honourable governor: and if thou canst not give it entertainment answerable to its place, weep to God for more grace; that as one said to Saint Augustine's weeping mother; 
Non potest perire tantarum lachrymarum filius.  A son for whom so many tears are shed cannot perish: So thy conscience for which thou dost weep to God may not be corrupted, or want necessary means of maintenance.  
Secondly, Conscience, as a judge, must do its office, to and for us, both in ourselves, and to God: for look as a judge doth a double duty a duty of justice in the country, and a duty of account in the Court: so likewise hath the conscience a double duty to perform In the Court within, we must expect a fourfold action of a judge from it. The first is Remurmuration: As a judge doth or should fret and grudge at every evil cause that comes before him, and cannot abide that any Gallio should either plead the excuse or defence of it: so conscience must work an inward repining, when any of the advocates of sin doth blanche the least wickedness. The least sin is hellish in its sight, the greatest is ten times damnable. The second is Instigation: Look as a judge doth or should provoke to every good occasion for the repressing of vice, and encouragement of virtue: so conscience must goad us up, and stir us forward to take every good opportunity to do good unto our bodies and souls to the honour of God. The jews who were as the swift Dromedaries, were not more eager to commit wickedness, than conscience must be to do that which is good in God's sight. The third is Condemnation. Even as a judge doth condemn the guilty, and pronounce definitive sentence against him whatsoever he be, whether friend or foe, rich or poor, because he heareth causes speak, and not persons: so dealeth conscience, yea even against the owner of it, if he do offend. Therefore the Apostle speaketh of those who are selfe-condemned. Or look as if a soldier demean himself not well in battle, the judge Marshal may cause his Escocheon to be pierced: Even so conscience must pierce the heart of the offender by a full pronouncing of the judgements of its God. The fourth is Absolution. As a judge doth absolve the guiltless, and when his innocence doth once appear, doth make no delays, or demurs, or the like to keep him from the comfort of his cause: so when conscience findeth innocence, it crieth out, Well done good and faithful servant, enter into thy Master's joy. Know thine office conscience. And as thou wilt answer it to him from whom thou hast thy most immediate deputation, see thou deal righteous-Iudge-like in all these particulars.  
Secondly, there is a duty of account that the conscience oweth unto God also. Even as a judge doth give an account unto his Sovereign of the state of his country, life's of his people, and justice of his inferior Magistrates, and the like: so must our consciences give an account to God what state our souls are in, and how our wills and affections do rule and obey within us. See therefore (O conscience) that thou do it faithfully. Go to the Court of heaven after every day's Assize: tell God how it stands with thee in the case of life and death. Helpe O King, I have found rebellion in thy kingdom, without thy pardon all will perish: with thy pardon without thy wisdom to plant religion, to order thy subjects, and to prevent future mutinies, all will come to naught. Thus deal faithfully with thy soul: And as good judges will not trust particular justices with the government of the Country (lest they should make their own gains and aim at their own private ends, more than at the public good) but will diligently search into their proceed, that so their account may be the more current: so the good conscience will not commit the government of the soul to the will and affections, but will every day search into their courses, that so they may give the more through and honest account unto our God and King.  
Thus having viewed the power of practical conscience in these reasoning thoughts which are in us, 
2 The abuse of the power of Conscience.  we come to the abuse of this power, in judging evilly and partially even against conviction. Whence we may note, That it is no news that there is disorder and corruption in the judgements of our own hearts and consciences.  
Ye know that Paul found out this wickedness of old, To withhold the truth in unrighteousness: 
Rom. 1.18.  even so is it still. The prisoner to be tried within us is Truth; the case to be tried, is, whether Truth should be set at liberty to be a guide to our actions, yea or no? Truth pleads for herself, as the cause of poor Christians in this place: but the jury of will and affections heareth not: they are corrupted with carnal wisdom, pleasure, profit, or the like: and therefore in cometh the foreman (Will) and saith, I will do as I have done, and I will be persuaded, as I have been persuaded: and so Reason like a corrupt judge giveth the sentence that Truth must into prison, and rebellion and wickedness flourish.  
If now you will ask me, what are the reasons of this corruption in our inward judgings? I answer, that I shall give you four reasons of it.  
First, the want of the love of God. If we loved God, we would love his honour: if we loved his honour, we would carry an equal and upright course in passing sentence; yea though it were to the crushing of that which is most dear unto us. 
Deut. 33.9.  Thus Levi is said to say to his father and mother, I have not seen thee, neither knew he his own brethren, nor his children, when he was to execute the judgements of God.  
Secondly, want of union in ourselves. An army put to rout cannot keep order: so neither can a man that is divided in himself. As it is in the cursed Alehouse business, it thrives the better for a proud separation that is found amongst those that should help it (to wit, when what one justice sets up, another pulleth down; and what one pulleth down, another setteth up:) so is it with these cursed disorders within, from that jar betwixt: Reason, Will, Affections and Desires, that is found in us.  
Thirdly, self-love: For as in the Commonwealth, many persons of vile conditions are maintained, or some profit which is reaped from them; and many houses of notorious disorder are upheld (as if they were the very lifeblood of societies wherein we live) for the greatness of that rent which they may bring unto us: so is there much disorder in our inward judicial proceed, because we love ourselves too well. All our Logic is too little to conclude for ourselves, and all our reason employed to bring sacks to our own mills for the time by profits, pleasures, honours, and the like; and for after times, let come what can come, we care not.  
Fourthly, skilfulness in subtle evasions: for as it is in the Commonwealth, because almost no bond, lease, conveyance, or will is so sure, but a cunning head can find a hole to make work for uncharitable persons; and because no cause is so good, but an innocent man, who is confident in his cause, and careless in the means to clear it, may by subtlety be overthrown; therefore there are many disorders in Courts of outward justice: so because there are infinite subtleties to daub over the conscience for a time, there are many disorders in the inward court of our hearts. Religion did never thrive worse, than when the Schoolmen had perplexed every part with variety of questions and multitudes of quaeres, whereby Religion was drawn from the heart to the head: and the kind work of conscience never went on less to our comfort, than since we healed the hurt of it with sweet words, and stopped up the mouth of it with politic evasions.  
Use. These and all other causes of this fault of corrupt reasonings in ourselves, must be rooted out: what though we can please ourselves for a time in the want of the love of God, discord in ourselves, self-love, and cunning tricks, which are the cause of it: yet one day neither all these, any of these, nor any others shall order our consciences from roaring the truth in our ears. 
In the Province of Cottie in Scotland.  We read of a stone in Scotland about thirteen foot in height, which if we may believe it, will so damp 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 find no such defence from the cries of conscience, when before the judgement seat of God the secrets of our understandings, memories, wills, affection, 
Rom. 2.16.  and bodies, yea all secrets shall be judged by jesus Christ according to the Gospel.  
Oh therefore ye that are witnesses to propound the truth, look unto conscience, speak the whole truth, and nothing but the truth for conscience sake. Let not malice, ill will, private gain, make you to offend conscience for a world. Ye that are the jury to apply this tru●h according to law, take heed that ye incline not to the look, to the word, to the profit, to the pleasure of any man whatsoever; what or who can do you good when your consciences are wounded? when ye are called to an account for the breach of the peace of your consciences? Then surely as Seneca, when he came to his Farm and saw the house which he had builded decayed, a tree which he had planted, rotten, a Boy, which he had brought up, with grey hairs; 
Quocunque ocul●● convertor deo documentance aetatis.  said, whithersoever I look, I behold the monitors of my age: so ye shall see on every side the remembrancers of your woe. Your honours, the judges, watch over the peace of your consciences in your conclusions. Ye may often read and think of that judge, whom your Fortescue mentioneth, 
Saepius ipse mihi fass●es est, qu●d nunquam in 〈◊〉 i● animum cius de hoc sacto ●p●purga●et.  who having condemned a Gentlewoman to death, for the murder of her husband, upon the bare accusation of her man, which was afterwards found false, Often confessed unto him, that he should never during his life be able to purge or clear his conscience of that fact. And to conclude, that conscience may be the better furthered in all others; we that are men of God, men of conscience, look we to conscience. Have we another way to heaven than we teach others, that we should teach them to keep a good conscience, and neglect it ourselves? In the fear of God please we our consciences, and not our passions, or the lusts of your youth: and as Seneca willed Lucilius to do all things, as if grave Cato were present: so let us do all things as if our consciences looked upon us: yea as Hierome, whether he did eat, or drink, or walk, and so forth, he thought he heard that fearful voice, Arise ye dead and come to judgement: so let us hear the voice of conscience. We press our people to walk in the presence of their consciences, at the least, once a day: but for us, as at the banks of Euboia the sea doth ebb and flow seven times a day; so let us do it seven times a day also. Oh how would this (as the Prophet speaketh) make us Priests after Gods own heart? How would it kill pride, passion, contention, self-love, covetousness, and the like, which make us many times less profitable to God's people; yea and to account them which have many graces, the scum of our assemblies? Is not this to be judges of evil reasonings?  
Well, let all of us think how this power of conscience abused, will pay us home at the last. Call to mind the example of james Abbes the Martyr, 
Fox Acts and Monuments.  who being drawn by crafty reasonings to fall from the Gospel, was piteous vexed in conscience, and could have no rest till he went and told the B●shop, that it repent him that ever he had consented to their wicked persuasions. Remember Thomas Whittle, who being constrained through imprisonment to yield to the Bishop of London, afterwards felt such a hell in his conscience, that he could scarcely refrain from destroying himself, and could be at no rest till he was under the cross again. Forget not also that which we read of Archbishop Cranmer, who writing for fear of death contrary to truth, was more troubled in conscience for it, than for all that ever he did; and therefore because his hand writ contrary to his heart, he would burn that first. The like we read also of William Sparrow, who after submission to Popish Idolatry, went with a troubled soul, and could not be quiet till he had preached against it, and professed that if every hair of his head were a man, he would burn them all rather than go from the truth again. Let us always have 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 sheep brought forth a Lion, which portended to tyranny: so our consciences which seem to be as quiet as lambs, will at the last bring forth roaring, as a presagement of our eternal thraldom.  
Soli Deo gloria.   

THE HID MAN OF THE HEART. UPON 2 CORINTH. 5.17. By ROBERT ABBOT.  
LONDON, Printed by John Haviland for Nathaniel Butter. 1623.   

TO THE RIGHT WORSHIPFUL SIR HENRY BAKER Knight and Baronet, and to the Lady KATHERINE his religious and loving Wife, Grace in this world and glory in the world to come through CHRIST our LORD.  
RIGHT WORSHIPFUL,  
The rule is not more old than good, 
Ingenuum est fat●r● per quem prof●●cris.  That it is an ingenuous thing to confess by whom we reap profit. Having therefore by good proof found your hands not to be sealed up to me: though I beg no new favours (because through God's mercy I have learned to want, and to abound, and in all estates to be content) yet I humbly beseech you to give me leave freely to acknowledge your love unto me. It was not without your charge that I came first to settle in this Country: neither have I here continued without the enlargement of my Library by your Books bestowed upon me. What therefore can I render unto you (besides my public Ministry) but some such poor acknowledgement as this is? A plain Sermon I confess it is, yet such an interpreter of my heart, that I hope you shall plainly see my honest desires to lay before you a picture of your (together with the rest of God's peoples) gracious estates. It was a use in rich men's feasts, 
Herodot. lib. 3.  amongst the Egyptians of old, to appoint one who should show a wooden carcase of a man livelily cut out, to every guest, and to say to this effect: So eat, drink, and delight thyself as withal thou cast thy eye upon this which showeth thee what thou shalt be when thou art dead. It may be this spiritual anatomy (which I offer unto you) may have as good a use to call back our over-lavish loves from the delights of this world, by showing us either what we are, or what we should be. What though it be rudely cut; yet when I remember a worthy speech of your own, (What care I for a young man who can talk of genus and species, and other logical and philosophical subtleties: give me an experienced Preacher who can speak to the heart;) I cannot doubt of your loving entertainment of this my homely work. I know you neglect not any humane Arts, provided they do prepare and not imprison our wits from more noble employments; 
Modo praepareat no● detinc●●t ingentum.  it hath been your glory to be well seen in some of them: yet when I do consider what S. Augustine saith, if my memory fail not; 
Surg●●● 〈…〉 & 〈…〉 & 〈◊〉 ●●●or●● tr●●●●●● 〈…〉.  The unlearned arise and take heaven by violence, whereas great Doctors are thrust into Hell: and when I see that many thrive in grace, who have no learning but Scripture, and no eloquence but what conscience doth dictate, I cannot but humbly pray to God, that you may always be of that mind which you d●e d scover in that gracious speech. I know right well that they are to be found in the world, who will lay other draughts of holiness before you than you shall here find. They will tell you of Masses, of haircloth, of whip, of pilgrimages, and other penances; and were it not that God hath taught you already to discover the hypocrisies of these, and to see that, to stop the mouth of conscience for a time, they may be practised by the wickedest wretches, they might haply prevail with you, being gilded over by the subtleties of Antichrist. But, blessed be God, your souls are from amongst Lions, and I hope you have been longer trained up in Christ's school, than to be so gulled with such impostures. My care and prayer to God for you shall rather be that ye may adorn the profession of the Gospel which ye have undertaken. There are too many in the world, who with Caius Curio are singularly eloquent, 
Lin. vitae ex well. Pat●r●. lib. 2.  and wittily wicked: but how much better is it to have a flower tongue, and a duller brain, with more true godliness and honesty? Go on, I humbly beseech you, to be recluses from the world, and from the wickedness of it. And because there are many who are like Copronimus, of whom it is said, 
Ne● Christianun, nec judaeum, nec Paganum fu●sse, sed colluui●m quandam impietatis.  that though he would be called a Christian, yet he was neither Christian, nor jew, nor Pagan, but a very sink and puddle of sin: therefore how will it honour such persons as ye are, to redeem the credit of the Gospel f●om obloquy, and to honour God by sincere and constant practices of piety? They lay a kind of disgrace upon God, as well as upon the Gospel, that would be accounted Christians, and yet are not good. If a King should send, with instructions for the presenting of his person and will to another Prince, such a messenger as could not execute it, did it not lay this disgrace upon him, that he is not able to choose a fit person to do his business? So is it disgraceful to God to send such an one into the world in his name, and with the honourable title of his servant, yea Son, who doth the errand of the world, the flesh, and the devil, rather than of him whose name he beareth. That therefore the censure of the Cynic upon the common people, who did highly extol those that contemned money, and yet were very money-mongers themselves, may not fall upon you, let it be your glory and your rejoicing not only to praise and countenance the virtuous, but also as you have begun, to be of the same knot and blessed society. I know that this must be effected by a spiritual death unto the world and sin: but if it were a comfort to be put to death with Photion, 
〈…〉  because Photion was innocent and well-deserving of the Commonwealth; then how much comfort may it be unto us to have fellowship in the death of Christ to our death unto sin, and in his resurrection to our rising unto newness of life. This Sermon shall (through God's blessing) a little help you forward in this gracious work: in which respect my humble suit unto you is, that you would be pleased to use it as your own. I was loath to let you pass amongst my public acknowledgements of others loves (though I cannot at thi● ti●e give you what place you have) and I would be lot● that, now I do show myself unto you, I should not give you that content which I desire. To end in a word: SIR, let me put you in mind of that Axiom which was registered amongst the Civilians in the days of justinian: 
〈…〉  That it wa● n●t convenient for any man to look after what was done at Rome, but to examine justly what ought there to be done. Th●s politic rule was ma●e to uphold Rome's credit 〈◊〉 Rom●s villainies. I would a little alter it unto your Worship, and say, that it is conu●nie●t for you to look after what is done am●n●● us, and to examine justly what ought to be done. This is the next way to give you to see the idleness, drunkenness, and o her disorders that do abound through Alehouses, those cursed nurseries of villainy, which do compass● us in on every side, and provoke you to unsheathe the sword of justice which God hath put into your hand. 
C●ra ●●●●●●nte● nem●●● 〈◊〉 D●● 〈…〉 ●●st●● a●●●●●●●●quam induc●re.  Oh how well would it become you, how much would it honour God, and how would it cheer the spirits of the good, who are sadded with this burden upon us! MADAM, let me put you in mind of that speech of john to the elect Lady, If there come any unto you, and bring not the doctrine of our Lord jesus, receive him not to house, neither bid him God speed: and let your special care be that your children be found walking in the truth. To you both, I have, as a Minister of the Gospel, 
Onus vel ipsis A●g●● so●m●o●●●.  a fearful burden which lieth v●on me. God is my ●ortion if I shall under go it with an honest heart. This shall also add unto my reward if in your places you shall still carry yourselves as the beloved of God. This therefore he prayeth for, who desires for ever to remain,  
Your Worship's poor friend, and careful Shepherd, ROBERT ABBOT.   

THE HID MAN OF THE HEART.  2 CORINTH. 5.17. 
If any man be in Christ, he is a new creature.  
NOT to stand upon the coherence of these words; there is decided in them a case of conscience, which being well conceived, will give great satisfaction to a tender soul.  
The case is this: How I may know myself to be in Christ? The resolution is this: If any man be in Christ, he is a new creature. Which resolution that we may conceive 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 subject 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 conceive aright of the party spoken of, consider three points. First, what it is to be in Christ. Secondly, the necessity of it. And thirdly, how many ways we may be in him.  
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 converted from sin, to be glued by faith unto jesus Christ, and so to have fellowship with him in righteousness and holiness. As to be in the Lord, 
Apoc. ●. ●●  is to b● in a gracious estate, cut off from th● old man, and grafted into ●esus Christ: so is it likewise to be in Christ. 
Rom. ●  There is no condemnation 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 gracious estate.  
Now secondly, for the necessity of our being in Christ, it shall appear three ways. 
It is necessary that we b● i● Christ.   
First, because if we be not in Christ we shall perish for ever: for which cause the Apostle chief desired to be found in him, as he saith, I have accounted and I do judge all things to be loss and dung, 
Philip. 3.9.  that I might win Christ, and that I may be found in h m.  
Why, shall we perish if we be out of Christ? I answer, secondly, because if we be our of Christ, we have no saving right either to our natural, civil, gracious, or glorious lives. All our sanctified right is by purchase, all our purchase comes from our price, and all our price from the God-Man jesus Christ who hath given himself for us.  
But, why doth all our saving right to all things come from Ch●ist our price? I answer thirdly, Because all the true good we have comes unto us by covenant. Be it spiritual things: 
I●●●●. 3●  God puts the law in our inward parts, for our illumination; he writes it in our hearts, for our sanctification; he taketh charge of us, for our protection; he manifesteth the inward graces of the Spirit in us by his knowledge and worship; he forgiveth our iniquities, and remembreth our sins no more, for our justification; 
jer. 32.40, 41.  he will delight to do us good, and never departed from us, for our perseverance; and all this comes to us by covenant. Be it temporal an● bodily things: 
Hosea 2.21, 22.  I will hear the heavens (saith God) and they shall hear the earth, and the earth shall hear the corn, and the wine and the oil, and they shall hear Israel; ●hat is, they shall have plenty of the things of this world: and all this comes unto us by covenant, and by God's marriage of himself unto us, as the Prophet speaketh. Now then, seeing ●ll things come unto us by covenant, let me a●ke you, what difference is there between coming to us by covenant, and coming to us by Christ? Surely no●e at ●ll. For therefore the Prophet calleth Christ, 
Esay 42.6. Esay 49.8.  The Covenant of his people, that is, of the jews (the seed of Abraham according to the flesh) first, because to them belong the Promises, and to their Children; next and in reversion to us, who are Abraham's seed according ●o the Spirit. If you a k●●e why Christ is called the Cou●nant of the people? I answer; First, because he doth receive the Promises from God in Abraham, Isaac, and jaacob, in the behalf of the Church. In which respect the Apostle saith, 
2 Cor. 1.20. Which as I ●●ke it may be extended ●oth to the ●●●●●t and to the accomplishment of ●he●. Gal. 6.15.  that in him (that is, in Christ) are all the Promises, yea and in him they are Amen. Secondly, because in him the Church doth bend herself to perform covenants, yea and doth it in him, and as his body: In which respect the Apostle saith, (In him) a new creature availeth. So that not only the promises o● God are in him, but our performances also. Thirdly, because as Christ ●ade this Covenant, so he confirmed it by his death. In which respect his blood, even in the shadow, is called the blood of the Covenant: 
Heb. 9.20.  and the remembrancer and seal of it is called the New Testament in his blood. 
Luke 22.20.  Now do but briefly collect these points together: seeing without Christ we shall perish for ever; because without Christ we have no saving right to our natural, civil, gracious, or glorious life, because all saving good comes unto us by covenant, and Christ is the Covenant of his people: therefore it is necessary that we be in Christ.  
Thirdly, to conceive this yet more fully, I shall show you how many ways we may be in Christ. 
How many ways we may be in Christ.  To speak then to this point, we may be said to be in Christ three ways.  
First, by Ordination and appointment in Baptism: for God hath ordained Baptism to be the outward sign and seal of our putting on Christ, 
Gal. 3.27.  and to be the outward means of our grafting with him to the similitude of his death and resurrection. 
Rom. 6.5.  For the laying on of water doth signify and seal our burial with Christ, and the wiping of it off our resurrection: which, because it is conditional in respect of the effectual working of it, to wit, so fare forth as we shall, when we grow to years of discretion, manifest our effectual faith by making the right use of Baptis●e, that is, keep the covenant which we publicly enter with God in it, 
Rom. 11.22.  therefore it admi●teth of a cutting off, and standeth or falleth as the condition is observed.  
Secondly, we are in Christ by Acceptation: for God doth account of us as in him, he being the prince of our salvation, and that general root and stock which stands in the room 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. let. cap. 2. ex Keckerm.  so likewise (and that not by the fond conceit of the unlearned) 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 general root of mankind, and stood in the nature and name of all mankind before God, and received and lost all the endowments of his nature both for himself and us: so also was it, and is it with the second Adam; he is the root and head that stands in the room of all his Church, to pay for them, and purchase for them.  
Thirdly, we are in Christ by Contract and covenant: not only by outward contract, which is outwardly and solemnly made in the face of the Church in Baptism, and renewed in the Lord's Supper, but by inward contract, whereby God doth marry us unto him for ever, and whereby God being the God of us and our posterity after us, the Children of believing parents are holy. 
1 Cor. 7.14. Hosea 2.19.20.  Of this the Prophet speaketh in the name of Christ, I will marry thee unto me in righteousness, and in judgement, and mercy, and in compassion: I will even marry thee unto me in faithfulness, and thou shall (know) the Lord; alluding it may be, to the conjugal knowledge of man and wife, and signifying that we shall have spiritual communion with God, and through the work of the Spirit bring forth fruit unto God. Look as therefore man and wife do become one flesh, and are concorporated either into other by virtue of that contract and covenant of God betwixt them made, 
Prou. 2.17.  and that actual knowledge which they have either of other: so those that are thus gived unto the Lord (as the Apostle speaketh) are one spirit, and are so united unto Christ, 
1 Cor. 6.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that there is a mutual fellowship betwixt him and us in three things. First in Natures, be being made partaker of the humane, and we of the Divine Nature. Secondly, in Goods, 
2 Pet. 1.4.  he being made sin for us, and we the righteousness 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 having the old man crucified with him, and being risen with Christ, and fitting with Christ in heavenly places; and Christ suffering with us, and being honoured with us: as Christ saith, He that heareth you heareth me, and he that despiseth you despiseth me; according to that of the Psalm, 
Psalm  Thine enemies have reproached thee, O Lord, because they have reproached the footsteps of thine anointed.  
Thus have I opened the first part of the doctrine of the Text, namely, the party who is spoken of (He that is in Christ) God stir up our hearts above all things to be thankful for Christ, through and with whom we have this estate. We can with some sense and feeling be thankful unto God for those mercies we receive with our senses; Oh that our hearts would be alike (if not more) enlarged for those which we receive with our souls by faith!  
To come now unto the second point, that is, the predicate (or that which is spoken of him that is in Christ, 
A new creature.  namely, That he is a new creature) consider with me two points: First, What this new creature is: Secondly, Why he that is in Christ is a new creature. 
What it is.  For the first, either we 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 jesus Christ for man, 
Mark 16.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as when he saith to his disciples, Preach the Gospel to every creature, that is, to men, who by an excellency are called creatures, they being the most excellent of all the sublunary works of God's hands: or we may call it, A new creation, as the word seemeth to be used by Paul otherwhere, 
Rom. ● 2● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when he saith, The whole creation groaneth: and this the rather, because it is a difficult work, and fare above all created power; yea it is more difficult than to create a world, it having all cursed powers against 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 heavens made: 
Psal. 8.3.  and again, When I behold the heavens the work of thy fingers: 
Psal. 102.25.  and again, The heavens are the work of thy hands: as if the greatest strength that was put to that work was but the power of a hand. But speaking of the purchase and procurement of this new creation, he saith, 
Luke 1.51.  He hath showed strength with his arm: 
Esay 9.6.  and the government is upon his shoulder: and again, A body hast thou prepared me: 
Hebr.  Yea and he hath made his soul an offering for sin; 
Esay 53.  as if his body and soul must be employed in this work; whereby he would signify the difficulty of this work. All which may easily teach us, not to wonder that it should be called a new creation: or else haply we may call it a new structure or building: as when the Apostle saith, 
Ephes. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We are his workmanship built in Christ to good works. And the reason is, because the foundations of sin are ruinated, the rotten posts of sin pulled down, and when the dross of the substance and faculties of body and soul (which still remain) are scoured and pared off through the work of the Spirit, we grow up into a holy building fitted for God to dwell in. Would you have 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 darkness, and the corruption of our own hearts, is, through the work of the Spirit by the Word, builded up from the seeds of grace towards a full age in Christ, to resemble the excellency of God's image in all the parts and powers of the body and soul.  
Secondly, Why is he that is in Christ a new creature? This being the second point to be considered, 
Why he that is in Christ is a new creature. 1. In respect of acceptation.  receive (I beseech you) a fourfold 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 covering our imperfections with his merits. Whence are those speeches of Christ to his Church, My love, behold, 
Cant. 1.14, 15.  thou art fair: behold, thou art fair; thine eyes are like the doves: my well-beloved, behold, thou art fair, and pleasant? Whence doth the Apostle say, That the Church having received sanctification from Christ, 
Ephes. 5.26, 27.  is a glorious Church to him, not having spot or wrinkle, or any such thing? Whence (I say) doth the Holy Ghost speak unto God's people, Let us as many as be perfect be thus minded? 
Philip. 3.15.  as if they had no sin, but only because God doth accept us for such, seeing we 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 lantern: no more can grace in the heart of him that is in Christ. Faith that inrighteth us to Christ cannot but be seen: It will easily make an apparent difference in us from what we were. When the Apostle Peter saith, 
1 Pet. 1.3.  It is sufficient for us, that we have spent the time passed of the life after the lusts of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drink, and in abominable idolatries: do we not think that this difference in the Christians lives did easily appear to the Gentiles? 
1 Pet. 4. ●  Yes surely: therefore it both seemed strange unto them that they run not with them into the same excess of riot, and also they spoke evil of them: even so is it with all new creatures. As they appear 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 destroyed, insomuch as they glorified God for him: so they appear to the wicked to be new, and therefore their bywords, taunts, reproaches, and disgraces are more ordinary with them, than their thanksgiving 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, leaving with delight to behold vanity, 
2 Co●. 5.17. Psal 1● 9 ●●b 31.1.  covenanting against lust, and searching into the wonders of God's law: there are new ears stopped against the enticements of the serpent, and open to hear what God will speak: there are new tongues, 
Psal. 85.8.  not to sing the old ditty of nature, 
Psal. 40.3.  but to sing a new song to the praise of our God and Saviour, that so the tongue of the righteous may be like fined silver: there are new hands, 
Prou. 10.20. Esay 58.4.  not to smite with the fist of iniquity, not to pull in with rapine and robbery, but to deal (according to ability) the dole of mercy to men in misery, 
Eccles. 11.1.  to cast our bread upon the waters, to turn over the pages of God's Book, that the Word of God may dwell plentifully in us, 
Coloss. 3.16. Apocal.  and to give the right hand of fellowship to every good action within our reach: there are new feet, 
Rom. 3.15. Psal. 122.2.  not to be swift to shed blood, but to stand in thy gates, O jerusalem, and (so fare as the body can execute it) to run the way of God's commandments: 
Psal. 119.  there are new understandings to know and acknowledge the truth that is according to godliness, 
Titus 1.1.  new wills and affections to come unto Christ, to love him, 
Matth. 11.28.  to fear him, to cleave unto him, to put a man's whole trust in his mercies and merits, 
Matth. 5.6. Psal. 119.5.  new desires to hunger and thirst after righteousness, and new consciences to be watchful over all our ways, 
2 Tim. 4.5. Psal. 39.1.  and not to let the least sin to pass without a strict examination, condemnation, and settled purpose and resolution against it. In all parts there is newness, and as Christ hath given us a new commandment, so we, through the power of God's spirit, do give him a new obedience in all the powers of our souls & bodies.  
Fourthly, He that is in Christ is a new creature in respect of communion: because he hath fellowship in the holiness of Christ, which doth (as it were) cast him into a new mould. 
Col. 1.19.  It pleaseth the Father that in him should all fullness dwell: 
john 1.16.  and out of his fullness we do all receive grace for grace. Which grace doth not only cover sin, but cure sin, according to that of the Prophet; 
Esay 53.5.  The chastisement of our peace is upon him, and with his stripes we are healed. How therefore can it be otherwise but that such a man should be a new creature, seeing before times he had fellowship with corrupted Adam, and so was the child of wrath, but now he hath fellowship with him, who above David, is a man after Gods own heart, even his well-beloved Son, in whom he is well pleased?  

2 Application.  You have heard now the Doctrine of the Text opened unto you, namely, that he that is in Christ is a new creature: now if you will be attentive, you shall hear the application of it for the benefit of our souls. To apply it then, we shall make a double use of it.  
Use 1 First, we learn, as we do desire to find ourselves to be in Christ, so to be careful to see ourselves to be new creatures. No new creature, no Christ: we must be in Christ, as I have showed unto you: if we be in Christ, we are new creatures, as I have cleared: what then must be our care, but only to prove ourselves to be new creatures, that so we may assure our hearts that we are in him.  

How we may prove ourselves to be new creatures.  Yea, but now you will say unto me: How may I prove myself to be a new creature? I answer, We may do it two ways:  
First, if we be cut off from the old stock.  
Secondly, if we be grafted into the new.  

1 We must be cut off from the old stock. Ephes. 2.  The old stock is Adam corrupted; in whom we are by nature, and in which condition we are the children of wrath, as much as the most cursed wretch in the world (as he is borne) and so dead in sins and trespasses. Now, from this stock 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 wild Olive, before we can be planted into Christ. If therefore we can find ourselves to be cut off from the natural root wherein we are by birth, than we may secure ourselves that we are in a good way to be in Christ. Perhaps you will say that here is difficulty still: for how shall I know that I am cut off from the old Adam? I answer that (through God's blessing) I shall give you two manifest signs of it.  
The first sign is taken from the cause of it, 
1 How we may know that we 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 Saviour Christ is that Stone which was cut out of the mountain without hands (as Daniel speaketh:) so we that are his members must be cut from the quarry of Nature. Of his own will begat he us by the word of truth, saith james; 
james 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 3.9.  and we that are borne of God, are borne, not of bloods, (the highest prerogatives that births can afford unto us, cannot make us more precious with God:) nor of the will of the flesh, (all humane observation and outward righteousness attained unto, by the power and policy of man, 
Phil. 3.6, 7.  can stead us little with God:) nor the will of man (heroical gifts of wisdom, valour, noble spirits, in which respect men of old have been called the sons of God (which is translated The Sons of the Mighty) cannot make us any thing sooner dear to God:) but we are borne of God (saith john. 
Psal. 29.1. 1 Cor. 1. john 1.13. ) There are many men seem to be cut off, when they desist from the outrageous sins of nature, who yet are not in Christ, because they are cut off with hands: for the means to restrain them are some of these. Sometimes their complexion pulleth them in: choleric Saul, finding his opportunity, threw his javeline at David; he would have writ the malice of his heart in blood: but sanguine David, though he had his opportunity, took but saul's waterpot, Spear, and lap of his garment, and that (justly) with touch of Conscience also. Though David fell into murder in temptation, thinking so to cover his sin. Sometimes Nature's impotency pulleth them in: to some sins are required the courage of a Lion, to some the craft of a Fox, to some comeliness, 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 defective, there is a restraint. Sometimes they are pulled in by knowledge: when a man is not given up to a reprobate mind, he seethe duty and comeliness, and is restrained from thence. As some know their masters will and do 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 prosperity: He that hath enough will not steal; and if he sometimes do steal by oppression, bribery, usury, or the like; so much the greater is his sin, by how much more violently God pulled him ba●ke by taking away the cause. Sometimes they are restrained by adversity. He that is poor cannot exercise the outward acts of pride, he cannot ordinarily ambitiously climb to honour, he cannot be actually covetous in keeping, seeing he hath not what to keep. So that in these cases his poverty is a bridle. Sometimes they are held in by Education and employment. A Citizen will carry himself more gravely in habit, compliment, and conversation, than a Courtier, for his credit sake: and who seethe not that employment doth hold back from many sins? 
Vellem si non of sem imperator.  Scipio could say when an Harlot was offered unto him, I would have her if I were not a Governor. Sometimes they are restrained by the power of natural conscience: for though it be much wounded and weakened in the offices of it, yet even natural men cannot be rid of those blows which it doth give in secret. In which respect they have been and are kept from many sins made known from the light of nature. Sometimes again they are restrained and pulled back by policy, because they might the better conceal and cover their aims and intentions. Thus was jezabel restrained from the open murder of Naboth: and of Haman it is said, 
Hester 5.10.  that, though he was full of indignation, yet he refrained himself. All these bridles we may observe to be in the hand of Nature to restrain: Or thus; These eight knives are in Nature's pocket, to cut us off from the old stock. But all this is but a seeming cutting off: for it doth but cut off from the outward practice of sin, it weakeneth not the root one jot. The habits of sin are no less powerful, the will no less willing, the affections no less vehement, and the desires no less violent. Under all these Nature sinneth not either because Nature cannot, or because Nature dare not; and not because there is disability either in the seeds and spawn of sin, or in a willingness to sin, if it either could or durst. Durst, I say: because natural conscience may ply a man with club-law, and awe him from that which with all his heart he would be doing.  
But now on the contrary, when our cutting off is wrought without hands, and is such as Nature with all her bridles and knives cannot reach unto; then we do not only desist from the practice of sin, but we do weaken the power of sin; we do not only not commit sin, b●cause we cannot or dare not, but because we will not. And though sometimes through the power of the flesh fight against the spirit in our minds, wills, affections and desires, we are against our wills overtaken with sin: yet (because sin doth defile us, who are the temples of God, and doth displease God, as God, and doth carry the Devil's stamp upon it, though it were never so small, though never so profitable or pleasurable unto us, though God did not see and judge, and the Devil would not execute) we would not willingly commit it.  
Behold this is our cutting off without hands. Oh (my beloved Christians) now enter into your hearts, and I hope that by this sign you shall see yourselves to be in Christ. If, when you compare yourselves with them that walk in natural courses, and see that you are cut off from them in judgement, in heart, and in conversation, you can in simplicity and godly pureness say, Lord thou knowest that our care hath not been only to have holiness to the Lord without, but to reform our hearts, and to dress them up for thee, according to those spiritual abilities which thou hast given us. Thou knowest, Lord, that we have complained, sighed, and prayed unto thee against the body of sin and death: and because thou lovest the soul best, we do account all the sins of the soul most fearful, and therefore have laboured against the blindness, vanity, and carnal wisdom of our minds, against the deadness and security of our hearts, and the like. It is not hid from thee our God, that we have been and are upright with thee, 
Psal 18.23.  and have kept us from our wickedness, not so much because it hurt us, as because it dishonoured thee; not so much because it displeased us, as because it displeased thee and was contrary to thy most holy Law and Nature, in the in●oyment of the communicable glory, whereof standeth our joy and happiness. If it be thus with our souls, at the least according to the desires, purposes and endeavours of our hearts: and if we do groan under the want of that full measure of it which we might attain unto: then we may comfort our hearts with this persuasion, that we are in Christ.  
The second Sign of our being cut from the first Adam, is taken from the effect of it, which is tenderness 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 wilderness, because through tenderness they might not be unfit for war or travel. Now, you must know that this our cutting off from Adam (which, being so done, as it is always doing till death, is still fresh and bleeding new) doth breed a double tenderness. First, an inward tenderness, which is discovered by a sensibleness of our own estate. Secondly, an outward tenderness, which is manifested by our sensibleness of another's touch. We are inwardly tender over our own estates, when with quickness we can apprehend the sinfulness of our natures. Thus it was with Paul, 
Rom. 7.18.  when he professed to know, that in him, that is, in his flesh dwelled no good thing. This will fill us with godly sorrow, with a base opinion of ourselves, with Christian watchfulness, and with a care (to our power and in our places) to prevent sin in others, and not willingly to admit of any thing that may kindle any lust, or increase the practice of any sin.  
We are outwardly tender under another's touch, either in respect of evil or good. In respect of evil, when it is death and daggers to our souls that God should be dishonoured. As in respect of ourselves, if sin do but touch our ears, eyes, tongues, hands, or thoughts, we do speedily turn them over to God's uses, desiring God to protect them, and make them weapons of righteousness unto holiness: so in respect of others, like josephs' irons it entereth into our souls, 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 he should destroy a people whom he had so newly delivered by his mighty power, was so tender of that evil, that he desired God rather to raze him out of the Book of life. You can parallel this with Paul his example also. 
Rom. 9.3.  Oh how excellently had they profited in God's School, and learned to manifest their cutting off from the old stock, by their tenderness under the touch of sin! We shall well imitate them when we can make all the rest of the petitions in faithfulness and truth to follow, Hallowed be thy name.  
In respect of good also we are tender under another's touch when we startle at the touch of God. If God touch us with his threatenings, we must be as sensible as he that said, 
Psal. 119.  My flesh trembleth for fear of thee, and I am afraid of thy judgements. If he touch us with his promises, we must hide them in our hearts, and be so ravished with them that we can feelingly say, How sweet are thy promises to my mouth, 
Psal. 119. 1 Sam. 3.  yea sweeter than honey to my mouth. If he touch us with his precepts, we answer with Samuel, Speak Lord, for thy servant heareth: and our hearts can echo as David's did to this precept, 
Psal. 27.8.  Seek ye my face, saying, Thy face Lord will I seek.  
What shall I now say? I will call upon all our souls to apply this sign. Let us examine our own hearts upon our beds, 
Psal. 4.  and be still. Assure ourselves of this, that if we would fi●de ourselves to be cut off from Adam, we must find ourselves tender, 
Psal.  as I have said. Me thinks I hear you say, that your sinful estate is a burden too heavy for you to bear: that daily you groan to God under the sense of it, as Paul, 
Rom. 7.  Wretched man that I am, who shall deliver me from this body of death? That you are grieved 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 hearty desire that your eyes could gush out rivers of waters because men keep not God's 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 souls are filled with godly sorrow, and that you do desire God to circumcise the foreskin of your hearts. 
Deut 30.6.  If it be thus, then fear not but that you are in an undoubted way to your being in Christ. But if otherwise, that our hearts are hard and senseless of our own miseries and Gods touch, than woe, woe, woe unto us: we are fare from being new creatures, and so fare from Christ, and so fare from heaven and happiness.  
T he second general way whereby we may prove ourselves to be new creatures, 
We must be grafted into the new stock.  is by our engrafting into the new stock: for before we are in Christ we must be grafted in. Now, in this engrafting (which is by the power of faith whereby we are through God's ordinance made one with Christ in his life, death, resurrection, and ascension) there being two things distinctly to be conceived (which yet go together in time): first, our being made members; and secondly, our receiving the gifts of members: upon this, I say, there will grow two questions, wherein our consciences will desire satisfaction, whereunto I would entreat you to attend in their order. The first is this: How we may know that we are made living members of Christ? 
How we may know that we are made living members of Christ.   
It is a sweet question, and worthy our consideration. Therefore mark diligently that this secret will be discovered unto us by three signs especially.  
The first sign of our being a member of Christ is, If we are borne again. No member can be a member of the body but by natural generation (and therefore in the want of arms and legs, all that are made by Artisans are but counterfeit members:) so none can be a member of Christ but by spiritual regeneration. Therefore through the power of God's spirit and word we must find an alteration in all the parts and powers of the body and soul from what we are by nature. This is called a turning in the Scriptures, when of Prodigals we become Converts; feeding no longer upon the husks of swine, those noisome and filthy lusts of the flesh, but of the feast of fat things and fined wines (as Esay speaketh) or of the fat calf which God hath provided; 
Esai. 25.6. Luke 25.  that is, cheering our hearts with the wisdom of Christ against our folly and blindness, with the righteousness of Christ against our guiltiness, with the sanctification of Christ against the relics of our sin and uncleanness, 
1 Cor. ●. 3.  and with the redemption of Christ against our apostatical and back-sliding hearts.  
The second sign of our being a member of Christ is, If we receive new sense and motion from the head. As in the natural body all the members do receive sense and motion from the head: so in the spiritual body. For though there be no natural connexion of parts betwixt Christ and us, 
Act. 3.21.  the heaven containing him in respect of his bodily presence, and we being here on the earth: yet by virtue of the spiritual ligatures and ties of faith (which is God's ordinance to this end) we have no less real conjunction (though we cannot see it) than natural head and members have. We cannot see the conjunction betwixt man and wife, who yet are one flesh, though they are a thousand miles asunder, 
Prov. 2.17.  by virtue of that contract and covenant of God betwixt them. The union betwixt the beasts and the wheels in Ezekiel's vision was not visible, 
Ezek. 1.21.  yet it was real, because the spirit of the beasts was in the wheels, which made them move together and stand still together. So it is betwixt our Head and us. If therefore by virtue of this union we do not dance after nature's pipe, which the Apostle calleth, walking after the flesh, or sowing to the flesh, or fulfilling the lusts of the flesh, but are moved to walk after the spirit, so to run that we may obtain, not to be clogged with the earth, but to have our conversation in heaven, to sit with Christ in heavenly places, and in our whole course (though with much strife and reluctation) to move upwards, then may we safely say, that we are members of Christ.  
The third sign of our being a member of Christ is, if we work for the head. As the whole natural body is under the obedience of the head: so the whole spiritual body doth work for its head, as for its king and sovereign. If the head be warred against, the foot runneth, or standeth, and the hand doth defend: if the head be in peace, the whole body maintaineth its honour, useth means to better understanding, to ripen judgement, to corroborate memory, to quicken senses, and to perform other offices unto it. So must we work for Christ: he must increase, we must decrease. All our labour must be to maintain his honour: therefore we must deny ourselves, to wit, our natural judgements, wills, affections, and the worth of our worke●●hat Christ may be all in all unto us, and we may cry out with that blessed Martyr, None to Christ, none to Christ.  
Oh that we had hearts to try ourselves by these signs! How great will our comfort be if we can find ourselves to be members of Christ! Some men joy that their arms and legs are members of sound and healthful 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 bow therefore the knees of my heart unto the Father of our Lord jesus Christ, and beseech him, that he would grant, both to you all, and me, and all God's people, that we may for ever prove ourselves to be borne again, to receive heavenly motion from Christ, and to work for him, that so we may prove ourselves to be his members. I will open a little light unto you in these three points.  
We may know ourselves to be borne again, 
How we may know ourselves to be borne again.  if God have given us a conscionable care to nourish the hid man of the heart. Every thing hath a natural instinct to nourish itself, so soon as it hath a natural production: even so must we have. 
1 Pet. 2.2.  For therefore Peter saith, As new borne babes, desire the sincere milk of the word, that ye may grow thereby. As babes desire the mother's dug, so must our souls (if they be regenerated) desire the word of God. How is that? 
1 Vnappeasably.  I answer: First, we must desire it unappeasably. Give a child houses and lands, gold and gain, profit and pleasure, and nothing will content it but a dug: so all the world is worth nothing to God's babes without the word; 
Psal. 1 19  as David saith, The word of thy mouth is dearer unto me than thousands of gold and silver. Secondly, we must desire the word constantly. 
2 Constantly.  Little children do not only desire the dug waking, but when they are asleep their lips will be going: so God's babes (though they being overtaken with drowsiness cry out with the Spouse, I sleep) yet their hearts awake, 
Cant. 5.2.  and when they are most drowsy they will be nibbling upon the word; yea they cannot be content without it. For look as the needle of a Dial doth nothing but tremble and shake, and hath no rest till it be turned upon the North pole: so the heart of God's child can have no peace in any degree of security, till it be raised feelingly to embrace the word of God again. 
3 Cryingly.  Thirdly, we must desire the word cryingly. Every one of us do see the newborn babe to cry for the dug: even so must we for the word. We must cry to God for it, and desire him that we may never be without it. Thus we shall resemble that man after Gods own heart, 
Psal. 84.  whose soul longed and fainted for the Courts of the Lord. Fourthly, we must desire the word by supernatural instinct. 
By instinct.  Babes in desiring the dug do not respect the profit, the pleasure, the goodness, and nourishment of it, but are carried unto it by a natural instinct: so we must be addicted unto the word, not for eloquence, learning, law, or times sake, but by a supernatural instinct and spiritual inclination, to seek nourishment from thence from whence we received our being in grace. Let these four be tokens of our n●w ●irth, which if we find in our souls, yea but in desire, (provided there be a purpose and endeavour to increase) let me then say unto us all with joy, that if we care a while we shall be for ever safe.  
Secondly, we may know that we receive motion from Christ our head, 
How we may know that we receive motion from Christ our head.  if our heads and hearts be not moved to the world as the world, but as it may be (in any of the kinds of it) a testimony of God's love, and a necessary supply for our pilgrimage in this vale of tears. It is true ●hat Agar may be in the family for service, but Sarah must be mistress. Abraham may build a Grove for his delight, 
Gen. 21.33.  ●ut he must not forget God, but call upon the Lord the everlasting God there. The things of this world are but lefthand blessings, and they must be used accordingly. We all feel to our grief, 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 natural course they follow the Centre, yet by obedience to the Moon they are subject to her motion, 
As it is conceived and resolved by the wise men of nature.  and so turn and return, ebb and flow, and are kept in continual motion to keep them from corruption: so is it with Christ's members, though by their own motion they are carried to the earth, yet by obedience to Christ their first mover they seek the things that are above to keep themselves from corrupting.  
Lastly, we may know that we as members do work for Christ, 
How we may kno● that we work for Christ our head.  if we seek to advance the honour of Christ in all things, but especially in ourselves. If we look into our own souls, we shall find that there is a cursed carnal wisdom which will work a glorying in our worldly happiness, and an advancing of our own righteousness and morality, together with a drawing us to pride ourselves in the many graces which God hath given us. But if we can wisely separate the work of Christ from our own working: and when we feelingly consider ourselves, 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 chief of sinners; and notwithstanding all the graces that are in us, to say in humble wise with the same Apostle, I thank God through jesus Christ our Lord: 
Rom. 7.25.  and again, thanks be to God for his unspeakable gift: then with a holy confidence in the merits of our Saviour, we may write ourselves members of Christ.  
Thus I hope that (through God's goodness) I have in some measure satisfied the first demand, and made it appear unto us how we may discern ourselves to be the members of Christ.  

What are those gifts of members which we do receive in our engrafting into Christ.  The second question may be this: What are those gifts which we do receive in our engrafting into Christ, by which it may be manifested unto us that we are new creatures and in Christ? I answer, that there are many gifts which God bestows upon us at that time: but I shall only speak of those that are most sensible in their working, as being most manifest discoverers of our new estates in Christ. These gifts are two. The first is the death of sin: the second is the life of grace. Sin must die and by degrees perish; Grace must live and by degrees flourish in us, if we be new creatures in Christ.  
First, sin must die in us. 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 conversation in times past, 
Col. 3.5. Gal. 5.24. Eph. 4.22.  which is corrupt through the deceivable lusts.  
For the effecting whereof I would have you distinctly conceive these two points.  
First, what we must do against sin.  
Secondly, what we must suffer for the death of sin.  
As for our doing against sin, we must imitate the crucifying of jesus Christ, 
What we must do against sin.  which is an exact pattern of God's justice against sin. First, we must attach sin, by not suffering it freely to do that mischief which it hath done. It hath conversed formerly in our souls without control, but now we must begin to think that it is possible for sin to be our enemy. We must suspect it of felony and treason against God; therefore we must lay hands upon it, and resolve that it shall not have that liberty to play its pranks as it hath had. This counsel Paul gives to the Romans when he saith, Let not sin reign; that is, 
Rom. 6.12, 13.  call the authority of it into question, give not your members as weapons unto it, call in your forces from it, and put it in hold that it may be forthcoming to answer that which shall be laid unto its charge.  
Secondly, We must arraign sin, by bringing of it unto a judicial trial before the bar of our consciences, as before God's deputy. We must examine it upon the dishonour which it hath done to the God of mercy, the wounds it hath made in our souls, and the hurt it hath done to all which we are and have: want of this it was that God complained of by jeremy, when he harkened and heard, and no man spoke aright, saying, What have I done? That is, 
jer. 8.6.  no man between God and his own soul called his sin to an account.  
Thirdly, we must indite sin, by making the accusation of it as large as the flying book of Zacharies curses. As if we should say; O my God, 
Zach. 5.2.  this rebel sin dishonoureth thee, defaceth thy image, makes me like the devil, hides thy fatherly countenance from me, grieves thy spirit, and wounds my conscience, 
Luk. 15.17, 18, 19  and the like. Thus the prodigal laid to the charge of sin, that he died for hunger, that he had sinned against heaven, that he departed from his father, and that he was not worthy to be his son.  

1 Cor. 11.31.  Fourthly, we must condemn sin by judging of it out of measure sinful, and ourselves for it worthy of eternal wrath. 
Ezek. 36.31.  Mark the words of the Prophet, Ye shall remember your wickedness and your deeds which were not good, and shall (judge) yourselves worthy to have been destroyed for your iniquities and abominations. Thus the Prodigal judged himself not worthy to be called his father's son. 
Luk. 15.19.  Most of us judge ourselves better than we are, because we compare ourselves with ourselves, and with them that are worse: some judge themselves worse than they are, as some few poor afflicted souls, who being over-borne with the violence of temptation, cannot see themselves in Christ but in the Law: but we must pass righteous judgement, and that without repeal.  
Fiftly, we must execute sin: and to this end we must do three things. First, we must make a cross for it, by crossing and thwarting all the slights and fetches of sin whereby it would gain upon us. And this must be by caring and speedy painstaking in our souls both after the pardon of sin, 
2 Co●. 7.11.  and after power against it: by apology, or clearing of ourselves, and vomiting the poison of sin up by hearty confession so soon as it is committed: by indignation, in renouncing all friendship with sin, and being angry with ourselves that we should be such varlets as to commit it: by fearing lest we should fall into it again: by desiring spiritual communion and fellowship with God in Christ in the use of such means as God hath appointed for our strengthening: by Zeal, burning up and consuming all fleshly love and desire after sin, and all sluggishness to the practice of contrary graces: by revenge, depriving it of that which doth maintain it, that is, not only the lusts of pleasure and profit, but the garment spotted by the flesh, together with all occasions which may either draw on sin, or encourage it to be the more bold, or take new hold upon us, as excess in our Christian liberty, either in the use of our meats, drinks, or clothing. Of these parts is the cross of sin excellently framed to bring it unto death.  
Secondly, we must number sin amongst thiefs before we will execute it. We use not to execute any but those which are malefactors: to this end therefore we must account sin so, and reckon it to be as odious as may be. For thus we shall both keep ourselves from danger, when the very thought of the greatness of it doth affright us: as also we shall manifest our hatred of sin, when all the rhetoric and eloquence we have is little enough to set out the deformity of it.  
Thirdly, for the executing of sin we must die with Christ: for by faith we must set ourselves in his room, and feel so near an union betwixt him and us, that his death may really be ours, and we virtually die in him. Then shall we have our just plea against all allurements to sin; How shall we that are dead to sin live 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 henceforward should live, (as much time as remaineth in the flesh) not after the lusts of men, but after the will of God.  
Thus (dear Christians) have I taught you what we must do against sin that sin may die: which because it cannot be without our passion and suffering; therefore in the second place consider what we must suffer for the death of sin. My hope and desire is, that as your souls have gone along with me hitherto, so they shall still hold out unwearied in such saving points of divinity.  
We must suffer for the death of sin, some things that go before it; some things that come with it; and some things that do follow after it. First, ye know that, ordinarily, sickness goeth before death: so we must be sick of sin. As a man that is stomack-sicke can have no ease till the humours be abated one way or other: so must it be between us and sin till sin be abated. Look upon David, 
〈…〉  and you shall see that his bones were troubled, his soul was vexed, his heart fainted, his eyes were dimmed, his bed was washed, his couch was watered, and all because he knew his iniquities and his sin was ever before him. 
P●●l ●1. ●.  When David was thus sick of sin, there was hope that the grave should be digged for it ere long: mean while the spirit within him compelled him to go to the Physician of his soul, and say, O Lord heal me, for my bones are vexed: And again, O Lord deliver my soul, that the bones which thou hast broken may reio●ce.  
Secondly, ye 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 sin must decay: our eyes must feebly behold the objects by which ●inne is nourished. 
See ●y S●r●on upon Gal. ●. ●.  We must turn them away from beholding vanity with pleasure, our ears must not endure to hear of it, as I have said before. Our senses abused are the Devil's cinque-ports, both to let out that wickedness which is bred in our hearts, 
M●●●m 〈◊〉 & 〈…〉  and to let in that which by the adversary is sowed in the field of God's creatures: when therefore we do challenge them from the Devil, 
Ilb 31.1.  and sense them for God's uses, as job, when he made a covenant with his eyes; and David, when he would hearken what the Lord will say, and the like: then do ●hey decay and perish from sin, and from uncleanness. Again, we must find, to the grief and v●x●tion of our natural estate, that our sins do struggle and strive as for life and are unwilling to die. The Devil, finding his kingdom in sin to be diminished, must then or never bestir himself, as a she Lion robbe● of her whelps. We know by common experience that the birth of a child natural cannot be without pain: so neither can the birth of the new man, that hid man of the Heart. Was it not a pain to the Israelites to be called out of Egypt, and in the wilderness to be fitted for fellowship with God by thunderings, lightnings, earthquakes, and the like? It is no less to all God's Sons, whom he calleth out of the Egypt of sin, whereof Pharaohs Egypt was but a type and shadow. Therefore was David cast into the deep, 
Psal. 130.1.  out of which he called unto God: and when jonas was of a prodigal to become a convert, he cried unto God out of the belly of hell. 
jonas 2.2.   
Thirdly, ye know that two things also follow after death, to wit, coldness and putr●faction: even so these two things also we must suffer for the death of sin: for first, sin must be cold in us: Before it was, as it were, our life blood (in our account) without which we could not live. If ever we shown any activity, it was in sinning: we rushed into wickedness, as a horse into the battle, we drunk iniquity, like as the wild Ass doth water. But now our heat is much abated. As it was with job, when God had brought him to see himself, he was cold in his plead against God, and said, Once have I spoken, but I will answer no more, 
job 39.38.  yea twice, but I will proceed no further: so it is with all God's people; so that if ever they fall into sin again, they are very bu●glers at it, they cannot hide it, and colour it as they did before, they cannot give it the full strength and force of will and affections: yea as there is great difference betwixt the natural work of a child and of a man; so is there no less difference betwixt sin in the child of God, (in whom it waxeth more cold every day than other) and in the wicked, who is a man in sinning, and in whom it is vigorous, and (like the Leviathan in the sea) in its own proper element.  
Secondly, sin must, as it were, stink in our nostrils. It must be like Lazarus in the grave, 
john 11.  of whom it was said, he stinketh already. As therefore David's enemies said to him, Fie upon thee, fie upon thee: so must we with loathing say to sin. The Prophet speaking of those that should be true converts from Idolatry, 
Esay 30.22.  saith, Ye shall pollute the coverings of the Images of silver, and the rich ornament of thine Images of gold, and cast them away, as a menstruous clout, and thou shalt say unto it, Get thee hence. Thus mu●t all true Converts deal with all sin. If the righteous man can smell sin and iniquity even in his holy offerings, 
Exod. ●8. 38. ●●a●●4. ●.  in which respect our righteousness is as a menstruous and polluted cloth: how much more must a penitent man smell hell in his sin, to make him to abhor it for evermore! Me thinks now (my beloved) I have laid a glass before you, wherein you may view your souls: God make it to cause a comfortable ●eflexion upon you, that ye may see your own pictures. My hope is, that the more ye view it, the more ye shall see that it is none other, but what ye feelingly and from experience find to be wrought in you already towards the eternal death of your cursed enemy.  

2 Vivification.  Yet ye must go one step further (as I have told you:) for as sin must die and perish, so grace must live and flourish. The second gift therefore which we do receive, 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 jesus, and the life of God, and living after the will of God, and Christ's living in us, & living unto God, 
●al. 2.20. Rom. ●. ●7.  and obeying from the heart unto the form of doctrine to which we are delivered, and the like. Look as when there shall be a new heavens and a new earth, wherein righteousness shall dwell (as Peter speaketh,) there shall be a new life, 
● Pet 3.13.  and a new m●nner of living (for we shall not need the ordinary supplies in this world for our necessities or infirmities, when the Lamb shall be all in all unto us:) so when we are new creatures in Christ jesus, we do receive a new life, and a new manner of living. The old course of sinning cannot agree with this estate. 
Rom. 8.1.  He that is in Christ must not walk after the flesh, but after the spirit. Hence is it that Christ saith, He that abideth in me, and I in him, 
john 15.5.  the same bringeth forth much fruit: And john doth strongly second it, saying, If we say that we have fellowship with him, 
1 john 1.6.  and walk in darkness, we lie. As therefore when we look upon the Imps which we have grafted, and see them bring forth bud, leaf and fruit, we rejoice in the work of our hands, and say they take well: so when we look upon ourselves, who are grafted into Christ, 
Philip. 1.11.  and see that we bring forth the fruits of righteousness, which are by jesus, we may rejoice in the work of God's hands (who hath wrought all our works for us) and say that we take well. 
Esay 26.12.  The Spirit of Christ, which, in our grafting into him, he conveyeth unto us, is a Spirit of life: it is an active and operative Spirit, 
Rom. 8.2.  in which respect the second Adam is called a quickening Spirit. What must we do now? I will tell you: 
1 Cor. 15.45.  Seeing those that are new creatures in Christ, must live a new life, therefore every one of us must try whether we have this new life in us, yea or no. I know that the newest life we can procure, cannot deserve God's presence and favour, yet by God's gracious acceptation, it gives a fit qualification for the entertainment of such a guest as God is. For if to bring us unto Kings, we must not be base and sordid in our persons and conversations, yea we must be acquainted with fit compliments for such a presence (for Mordecai might not enter into the King's gate when he was clothed with sackcloth: 
Host. 4.2. ) much more must we be furnished with fit compliments and qualities for the presence of God in Christ, and to have communion and fellowship with him.  

How we may discover this new li●e.  Lift we up our hearts then, and let us consider whether we have this life in us yea or no.  
It may be you will say, How shall we know whether we have this new life of the new creature? I answer, that this may be discovered unto us two ways.  

1. By our aptness in procuring the helps of life.  
2. By our employment of our strength in the acts of life.   
First, Where there is the life of grace, there is an aptness to preserve itself by procuring the helps of life. Now, these helps do either respect ourselves, 
Helps of a new life.  or our enemies.  
That which respects ourselves is fit maintenance for grace. 
Fit maintenance.  Grace thrives not where it cannot be maintained, and wheresoever it is it will seek for more. As I said before, that in the very entrance of our new birth, We will as new borne babes desire the sincere milk of the Word: so at that time, when our engrafting into Christ is more manifested unto our consciences, we still aim at means to maintain and preserve it. Oh how do we pray to God, That God would establish us by his free Spirit, 
Psal. 51.  and not take his holy Spirit from us? How do we pant unto God, That he would grant us according to the riches of his glory: 
●●hes. 3.16, 17.  that we may be strengthened by the Spirit in the inner man, that Christ may dwell in our hearts by faith, and that we may be rooted and grounded in love? How do we hunger and thirst after the good Word of God which is able to save our souls? As we do wry our mouths with the new borne babe, after the dug of God's Word: so with the grown man we have a good stomach and appetite unto it. The husks of man's wisdom and humane traditions are hunted after, of those of whom the Apostle saith, Beware of dogs: 
Phil. 3.2.  but the man of God hungreth to hear God speak. And because he knows that he is borne again for the kingdom of God, therefore, though when he meets with the things of this world, he doth thankfully embrace them, & use them as if he used them not; yet he seeks after the things above: 
Col. 3.1.  above the world, the Church; above nature, grace; above the favour of Princes, the grace of God; above sin, a Saviour; above earth, heaven. If therefore it be thus with our souls, that, as all creatures do seek their meats suitable to their natures: the Lion, flesh; the Horse, grass; the Fowls, Worms; the Cats, Mice; and the Bees, honey; so we do hunt after these things, then have we entered into this life.  
Secondly, Those helps that do respect our enemies, are our natural vigilancy and watchfulness, against that which doth thwart and oppose life. And from this head I shall commend unto you two signs of life.  
The first is Sensibleness of the least degree of death or opposition of life. He that is in an irrecoverable estate, 
2 Sensibleness of death.  finds not the least degrees of death creeping upon him, and when he is ready 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 feel death itself, he hears no alarm to battle, sees not the approach of any enemy, nor smells the stink of any wound: So if we be in a spiritually-dead estate, we feel not killing sin to approach; 
Prou.  as Solomon saith of the fool, He casteth firebrands, arrows, and mortal things, and saith, I am not in jest: So we make sport unto ourselves in the committing of sin, and say, Do we not live? Yea, if we be dead, let God send one letter of defiance unto us after another, for our sins, we hear and hear not, we know and understand not: and though from ●he crown of the head to the sole o● the foot there be no part whole, 
〈…〉  nothing but botches and blains full of corruption, yet we smell not the stink of the corruption of our wounds, we run not to the balm of Gilead, we desire not the good Samaritane to help us: but if we are alive, oh how do we scud from death, as the fearful Hare from the greedy Hound? How doth the least approach of this death by the least sin, make us cry out with Paul, Wretched man that I am, 
Rom. 7.  who shall deliver me from the body of this death? Poor Christians, who are dejected and cast down at the fearful fight of their own guiltiness, the more sensible they are of the death of sin, the more they cry out of themselves as of dead men: whereas if they would pass righteous judgement, they should conclude that the spirit of life is in them.  

3 Fishing against death.  The next sign of life is fight against that which would take it away. The living worm being trod upon will turn up the tail, Hear O worm jacob: so wilt thou, if thou have any life in thee. When the worm feeleth the earth to be shaken, presently it cometh running out of the earth, fearing the approach of the mole: so if thou live, when thou feelest the shaking of the  of thy ease and security (thy body I mean) by paine●, ache●, and diseases, than thou dost presently startle, come to the door to see what news, meet thine enemy death, disarm him, and pull out his sting, that at the last ●he conquest may be thine. Again, is there life in us? then the Spirit of life doth fight against the flesh, 
●om ●. ●  lest, we living after it, do die. Oh how do living men strive against the whole body of sin and death? How doth the spirit lust against the flesh? Yea, 
Gal. 5.17.  how doth the living spirit get the upper hand, and sight more manfully every day than other, especially against that sin which doth most cross it? I have kept me from my wickedness, saith David; that is, 
P●●l. 18.23.  that sin whereunto he was most inclined: even so must we if we have this new life. This is the way to find all living gr●●es to increase, & all sin to be in a decaying estate. For we know that there is no equal match between the old man & the new: as God smites the enemies of his people on the check bone, that is, 
Ps●l. 3.7.  he deals not with them as with men, but as with boys, in stead of opposing them with swords and stau●●, he sends them away with a box on the ear: so will the living spirit deal with the dying flesh, it will master it at the last, as a grown man would a child, and overcome it with less difficulty, though not without all danger to itself.  
Secondly, Where there is the life of grace, there will be an employment of our strength in the acts of life. The actions of living men are proper to men that are alive: so are they to these new men. From this head therefore I shall give you further two sorts of signs; either such as do concern a man's own individual person, or those which are showed for succession in propagating their kind.  
They which do concern a man's 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 sign of life to men of the world, if we can freely draw that breath which God doth offer for the prolonging of natural life: so likewise is this a sign of this new life, if we can freely draw the breath of God's mouth which God doth breathe unto the hid man of the heart. And what breath is this, but the Spirit of the Lord in the Scriptures? Mark therefore, if we can draw in the Word of God, to the cooling, comforting, and refreshing of our weary hearts, which pant under the burden of sin, and if we can put it out again, both to cool the violence and fiery courses of sinful men, and to heat and warm the lukewarm and frozen hearted sons of men, this will assure us that we live the life of God.  

5 Service of God.  The second sign, which doth concern our persons, is this; If we do put over our whole bodies and souls to the service of God. For as then we do live a natural life, when we do employ all our strength to the service of nature: and as than we do live a loyal life to our Sovereign, when we are wholly taken up for his honour and maintenance in good: so than we live the life of God, which is called a new life, when both in body and soul we are taken up for the service of God. Dead and cursed Idols serve not them who gave them all their imaginary livelihood, they have eyes and see not, ears & hear not: but it must be otherwise with us if we live. Our minds must be enlightened with the eye-salue of God's word in some comfortable measure to know ourselves and God in Christ; our memories must be confirmed to lay up the promises of God in our hearts; our consciences must be cleared, at the least, to begin to testify truly of our estates in Christ; our wills must be inclined to put over all that we are and have to the honour of our Saviour; our affections must be wooed to run unto Christ, and to roll themselves upon him for the succour of the whole man; our desires must be insatiably carried after him above all things; our bodies must have all the parts and powers of them directed to do the will of God cheerfully, and to be weapons of righteousness unto holiness; 
Rom 6.  and because there are failings in every 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 covered. Thus must our whole living man attend upon the service of the living God. It is true that we own duty to others as well as to God; as to country, kindred, friends, yea to ourselves: yet all this must be done as serving the Lord; 
Rom. 12.11.  and then may we be said to serve the Lord, when all our service either to him or other is employed according to Gods will. Oh that we may ever see ourselves new creatures by this new service! How easy will it then be for us to see us in Christ prepared unto good works to the glory of God & our eternal comfort?  
Lastly, 
6 Begetting to God.  that sign of life which is showed in propagating our kind is this, If we strive to beget others to God. We see that it is natural to every living creature to gender, and by the blessing of multiplication, to bring forth living creatures like unto themselves: so is it natural to this new creature in us to shed abroad that grace whereof we have been partakers to beget others to God. Christ weddeth Peter to this work, when he saith, 
Luk. 22.32.  When thou art converted strengthen thy brethren: so likewise Paul, Timothy, saying, What things thou hast heard of me by many witnesses, 
2 Tim. 2.2.  the same deliver to faithful men which shall be able to teach others also. So that here is a spiritual line wherein new creatures must be begotten unto God. Paul begetteth Timothy, Timothy faithful men, (as they prove, or as they are) to wit, to the increase of grace, and faithful men, others. If therefore we can say that we are not satisfied with our own goodness, 
jam. 5.20. Dan. 12.3.  but have a spiritual proneness to convert a sinner from going astray, and to turn many to righteousness, that we may see more men like God, and walking holily before him after the manner of the living; then build upon it, that we are living men.  
Thus have we (through God's assistance) ended the first Use. The Doctrine of the Text was this, that He that is in Christ is a new creature. The Use was this, to learn us that we must labour to be new creatures, if we would persuade our hearts that we are in Christ. To this end I have directed you how we may prove ourselves to be new creatures, both by our cutting off from the old stock, and by our grafting into the new. As for our cutting off from the old, I have showed you both how it is wrought, and how it is discovered. As for our grafting into the new, I have showed you that in it we are made members, with the signs of it, and that in it also we do receive the gifts of members; that is, our dying unto sin, for which we must both do and suffer: as also our living unto grace, which I have also strove in some measure to manifest unto you. What shall I now say unto you? I will hearty in●●●at you that you will be all of one mind in proving your sel●es by these notes whether ye are in Christ yea or no. Defer not a work of such moment. Ye may all die before ye are ware, this night may your souls be taken from you, and then woe, woe, and a thousand woes unto you i● ye are not in Christ. Or it may be ye may live longer, but what comfort is there in that estate, wherein we have not the least security that we are in the favour of God? Hear therefore the words of the Prophet something altered; Fan yourselves, 
Zeph 2.1.2  fan you, o people, whom I would fain have to be the beloved of God, before the decree come forth, and ye be as chaff that poss●th in a day, and before the fierce wrath of the Lord come upon you, and before the day of God's anger come upon you: for why, why will ye die, o ye house of Israel? I say no more, but leave you thus in the consideration, and to the practice of this first Use.  
Use 2 The second Use which we make of this point is this. Seeing he that is in Christ is a new creature, therefore we learn that if we sin against jesus Christ, and walk 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 disclaim him utterly, who pretending to be a member doth yet sin against him.  
If now, that ye may avoid this danger, you shall ask me, how we may be said to sin against Christ?  
I answer; 
How we may be said to sin against Christ.  that infinite are those sins which we commit against him; yet, as more direct, I name only sins 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 ways. First in others, when we do persecute the mystical body of jesus 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 ourselves, when we profess ourselves to be flesh of his flesh, and bone of his bone, yet live like devils incarnate: when we take the members of Christ and make them the members of a harlot, drunkard, liar, 
1 Cor. 6.15.  or swearer, and the like. What greater indignity can there be to Christ his body than to take his members, and give them unto the Devil? Sometimes again we more nearly sin against Christ our head: and that both in his own pe●son, and in his ordinances. We sin against Christ in his own person, either when we expect the forgiveness of sins and justification from God for the works of righteousness whi●h we have done through the assistance of Go●s grace; (for by how much we fl●● to any thing o t of Christ, by so much we derogate from the worth o● Christ:) or when we do no● learn to know him in his natures and offices, and work, as God hath set him forth to be a reconciliation through faith in his blood, 
Rom 3.25. Hebr. 2.3.  to declare his righteousness, etc. (for what is this but to neglect so great salvation?) or else when we return to the lusts of our former ignorance (as Peter speaketh: 
1 Pet. 1.14, 18, 19 ) for as this is to sin that the merits of Christ may abound, so in a manner we do account the blood of Christ an impure thing, and therefore do rather cleave to sin than to it, which is alone able to purge our consciences from dead works to serve the living God.  
Secondly, we may sinne against Christ himself in his ordinances, both in the Word, and Sacrament. We sin against Christ in his word either when we despise the ministry thereof as a poor powerlesse, and beggarly means to bring us to salvation; whereof Christ speaketh, He that despiseth you despiseth me: or when we apply not the promises to our own souls in particular. For what is this but to say that Christ came in vain? In vain should ●he clouds drop fatness, if the showers that be sent by God should not be applied unto the earth: so in vain should our Christ be given, if he should not be applied to every soul, by itself, to whom he is given. I know that Christ ha●h not spoken unto me by name: but if when a man doth bequeath legacies to all the sons of my father, I will come in for a share though I am not named; how then can I do less than sin against the will and new testament of jesus, if I that am a son of my Father in heaven (to whose sons all things are given) do not come in for a child's part for myself in particular?  
Lastly, we sin against Christ in the Sacrament, when we do receive it with a profane and unworthy heart. Ye know the words of the Apostle, 
1 Cor. 21.27.  Whosoever shall eat this bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. If therefore we receive bare signs of bread and wine, and do not discern the Lords body, yea and receive it according to the spiritual manner, of perceiving and receiving, wherein God doth offer him and communicate him unto us: or if we do deny the truth of these signs by transubstantiation, whereby it is childishly feigned, that the substance of bread and wine doth pass away, and the very body and blood of jesus Christ do come in the room, whereto (besides the word of God) even our very senses do give the lie: or, if we come to eat this Lamb, but without the herbs of godly sorrow: or lastly, if we, by sealing Christ unto us when he belongeth not to us, do betray him into the hands of an impenitent and unbelieving heart; then do we sinne against our blessed Saviour in the Sacrament.  
Lo thus (my brethren, beloved, 
Philip. 4.1.  and longed for) have I shown you in part how we may be said to sin against Christ, that so we may avoid the danger. God stir us up and sanctify 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 sin against him. Alas Lord, what then can we do to help ourselves? Blow up we humbly beseech thee (o thou Creator of clean hearts) the fallow ground of our hearts: cut us off from the old Adam by that circumcision which is made without hands: glue us unto thyself in thine only Son jesus Christ by a true and a living faith: out of his fullness let us all receive grace for grace: open from him a fountain for us the house of David for sin and for uncleanness, that we having ability and power of not sinning willingly, either against thee our God, or against him our Saviour, either in his members, or in his own person; either in his ordinances, or in himself, we may do accordingly: that so we assuring our hearts that we are in Christ, and new creatures, we may live like Christians, and by power from on high prepare ourselves for that new estate in heaven, which thou at the last wilt bring us unto, to thy eternal glory and our eternal comfort. Even so, Amen.   

A PREVENTER OF SECURITY. UPON 1 PETER 4.7. By ROBERT ABBOT.  
LONDON, Printed by John Haviland for Nathaniel Butter. 1623.   

TO THE RIGHT WORSHIPFUL SIR THOMAS HENDLEY Knight, and to the Lady ELIZABETH his dear- beloved Wife; Life, Health, and Salvation through Christ jesus our Lord.  
RIGHT WORSHIPFUL:  
I DO not know whether those that do adventure to publish books, in these woeful times wherein we live, do go too fast or too slow. I remember it was feigned of old, that Aeolus having bestowed a bottle upon Ulysses, wherein all the winds were enclosed, his servants let them out, when he was asleep, to their own hurt: so many times it falleth out, that we do empty our own poor withered bottles by the Press, to our own prejudice. Howsoever it proves, for mine own particular, I do humbly commit the success to God, who only knoweth with what heart I do it: and being drawn out by little and little to appear in public, I, being sensible of the many favours, which, above my expectation or desert, I have reaped both from you and yours, can do no less than make you publicly to appear also together with me your Pastor, who joy in your love, and shall more joy in the increasing of your graces, and the further fitting of your souls and bodies for heaven and happiness. I know not what benefit this poor Sermon can bring unto you: yet (so fare as I can be mine own carner) thus much I resolve, that whatsoever good shall arise by it, either to yourselves or others, it shall bear your Worship's names in the forehead of it, and thereby speak thus much, that the world should never have seen it, if the love of God, together with your kindnesses, had not drawn out from me (who can show little other) such a kind of fruit and acknowledgement as this is. I thought it was enough for me to preach unto my own, and now and then to lend the best dug I had to a neighbour's child abroad. I well knew mine own weakness, and the weight of a presses burden. Yet considering how apt the weak mud-wals of my poor house are every year to fall, and withal that it is not altogether impossible that I should do some small good unto my good people, even when I am dead by some short Mementoes of what I have formerly taught, I thought that it would become me a little to write something, whereby the weak faith of me unworthy thy Abel might speak being dead, and in the publishing of which, I might not be altogether unmindful of the kindnesses and favours of my loving friends. Hence then cometh this Sermon to appear; which though in respect of the manner, it be rude and homely, yet it hath matter which is worth our consideration. It presseth sobriety, watchfulness, and prayer, which are necessary and useful duties every day: and it will stand up as a little sea-mark, to point at those rocks of the Papacy, from which it hath pleased God hitherto to preserve you. I know that your temptations have not been small nor seldom; kindred and kind opportunities have given much advantage to the tempters: but by how much more open you lay, by so much greater appeareth the glory of God in your weaknesses, which have been preserved from the defilements of the filth of Babylon. Long and ever may that gracious work be continued upon you and yours: And I humbly pray God, that (as the Egyptians did use to offer in sacrifice to their cursed gods of the fruit of the Peach-tree, which is not altogether unlike to a man's heart; and of the leaves of the same, which are like to a man's tongue; thereby teaching that God requireth both tongue and heart: so) you may still continue and abound in offering up the outward and inward man, in public and private services to the true God. I hope that from sound knowledge you do throughly hate the many lies, wherewith our adversaries do seek to disgrace us and our cause (as of the novelty, impurity, and blasphemy of our Religion and the like:) and have learned from the Persian Law, after the third lie, to enjoin a man perpetual silence; or, if that be not in your power, yet never to believe him more. I know that as it is said of Asps, they are of a sky colour, and hide their envenomed teeth within soft gums: so ye shall see, and have seen, the Proctors of Antichrist veluet-mouthed, and like heaven in appearance, mustering the Fathers, yea and Scriptures in such order and equipage, as if in the cause of Religion all were theirs: but I remember what we read of Balm, 
Pozel. de Patef. D●i.  that Vipers are nourished with the juice of it (which they turn into poison) and that they with their whole broods are delighted with the shadow of the leaves of it; yet the juice of Balm is an excellent remedy against their poison: Even so the maintainers of Schisms and Heresies do feed upon the Balm of Gilead (I mean the sacred Scriptures and Fathers abused) and do turn those wholesome viands into poison, and yet that very word of God and unsophisticated antiquity, are excellent remedies against all their impostures of false doctrine whatsoever. Let me therefore beseech you, in the entertainment of any doctrine, to use God's spectacles still, that no false colours may deceive you to the prejudice of your souls: and so to provide for sobriety and watchfulness in prayer in these perilous times, that ye may not be like to unthrifty servants, who having their allowance of candle, spend it out in gaming and riot, and at the last are fain to go to bed darkling. This would be a woeful abuse of that light of knowledge which God hath given you. From this therefore even the Father of our Lord jesus Christ (who hath preserved your Worships hitherto) keep both you and yours for evermore. Thus he humbly prayeth, who hearty desireth the welfare of your bodies and souls:  
ROBERT ABBOT.   

A PREVENTER OF SECURITY.  1 PETER 4.7. 
The end of all things is at hand: be ye therefore sober and watch unto Prayer.  
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 unto our heads and hearts. As therefore God saith unto his people, Hear O my people, 
Psal. 50.  and I will speak; so say I; Open your hearts and ears wide, and, through God's assistance, I shall not feed you with the wind, but offer you the connexion, scope, and meaning of the words, that at the length ye may taste of the good word of God in the application of it, for the benefit of your souls.  
For the Connexion, 
Connexion.  conceive it thus. The Apostle Peter, from the beginning of this Chapter, goeth forward to exhort unto holiness; and to this purpose he useth diverse arguments.  
The first is drawn from that communion and fellowship which we have with jesus Christ, our Head, in his sufferings. Christ hath suffered for us (and in our room) in the flesh, that is, in his humane nature. As therefore he that hath suffered in the flesh, hath ceased from sin: So it behooveth us, having suffered, that, from hence forth we should live, not after the lusts of men, but after the will of God. That faith which uniteth us to jesus Christ, is a living faith, which liveth both to kill sin, and to quicken us to grace. As we read of a certain tree which bringeth forth such leaves as do go, when they fall to the ground, as if they were alive: so the godly man, as from the tree of Faith, he doth bring forth leaves of profession, so when they fall off for the use of themselves and others, they do not prove dead and unprofitable, but going and living for the ruin of sin, and the upholding of the kingdom of Christ.  
The second Argument is drawn from that wrong which we have done unto God already, by our unholiness in times past. It is sufficient for us that we have spent the time passed of the life after the lusts of the Gentiles: as if he should say, we have done wrong enough unto God already in living wickedly: let us not for shame go on still, but let us now live unto God.  

Esay 59.15. Or as others read it: He that departeth from evil, is counted trad. Dr. Cur. Ser. pag. 41. f.  But ye will say, mean while we are made a byword to the wicked: as the Prophet saith, He that refraineth himself from evil, maketh himself a prey. Like enough (saith the Apostle:) they carry themselves like strangers, because ye run not with them into the same excess, and they speak evil of you: but yet know that they shall give an account to him that is ready to judge quick and dead. As if he should say, Look as it is with a Bat or Flinder-mouse, it is in kind 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 itself like a bird: So ye that are the children of God, though in respect of kind ye be men, though in civil and natural conversation ye walk like men, yet ye are neither bred nor fed like men, but by immortal seed, and with immortal food, and so are odd persons form the common rout of the world, as Pelican's in the wilderness, and Owls in the desert. In which respect ye may not wonder if worldly men do carry themselves like strangers unto you. Yet let this comfort you, that for these things they shall come to judgement.  
Now, the Apostle being come thus fare, doth seem to remove two objections to the end of my Text. The first is of carnal men, who to flatter themselves in their own  courses, might say; If we be let alone till the day of judgement, we shall do well enough: for we hope it will be no worse with us, than with those who are dead, who walked without control in the same courses. Do not say so (saith Peter:) for though they are dead, yet while they were alive the Gospel was preached unto them to this end, that sin might be killed and grace might be quickened. For this is implied in that which Peter seems to signify by the condemning of those that are dead according to men in the flesh, to wit, 
Mortifi●atio veteris hominis in ipsis, ut aboleretur corpus peccati, & v●v●rent se●undum Deum sp●ritu. Hemming. ex Turnim.  the mortification of the old man in them, that the body of sin being abolished, they might live according to godliness.  
The second Objection seems to be of fearful, yet secure, Christians, who might be cast down with this thought, that they should endure these inconveniences too long. To whom the Apostle answereth, No: because the end of all things is at hand; be ye therefore sober, and watch unto prayer.  

Scope.  Thus we have seen the context; whence the scope doth easily appear to be this; to wit, partly to give comfort unto crossed Christians, because the time was not long: and partly to keep their spirits from deadness and dulness (through the discouragements of wicked men) that they may be found worthy through jesus Christ in that day when the judge shall judge both.  
Now, because even we also have experience of the gainsayings of unreasonable men, and of our own cursed dulness and backwardness through them: therefore it is not unfit for us in these times of sin thoroughly also to consider these words.  
As for their meaning, 
Meaning.  there is no such difficulty in them as should cause our stay, which we shall not more fitly meet with in our further pursuit of them. Only 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 Use, or inference upon it, wherein the Apostle doth press to a double duty.  
1. First, Sobriety, in these words, Be ye therefore sober.  
2. Secondly, Prayer: which is expressed both by the matter, in this word (prayer:) and also by the means furthering it, in these words (watch unto it.)  
Or, if ye will, the Apostle doth rather press to a threefold duty.  
1. The first concerneth us as we stand in relation to the world, and that is Sobriety.  
2. The second concerneth us as we have respect to our own wicked hearts and the other enemies of our good, and that is, watchfulness.  
3. The third concerneth us as we have reference to God, and that is Prayer. As if he should say; Let your watchfulness which may give you experience of your weak estates, and make known the vigilancy of your enemies, and your own necessities, drive you to God in jesus Christ by Prayer.  
Touching the Doctrine, 
1 The Doctr.  I will observe no other than that of the Apostle in the very words themselves, to wit, That the end of all things is at hand.  
And if the Apostle might say so, much more may we, upon 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 under 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 upon that Schoole-distinction of a consummating, and a consuming end) the end of a thing is taken diverse ways. First, for that which first moveth the agent, and for the which something is intended: as Gods own glory is the end of all things, according to that of Solomon, God made all things for himself; 
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 have hope; and the fulfilling and satisfying of the Law is the end of Christ's coming, 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 end of the commandment is love; 
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 us upon 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 upshot of a thing whither at the length it comes: so the end of faith is the salvation of our souls; 
1 Pet. 1.9. Rom. 6.22.  & the end of holiness is everlasting life; that is, the issue of faith and holiness is glory with the Saints in heaven. Lastly, it is taken for the determination and final 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 mould; and thus is it taken in this place. For the end of all things is as much as if he should say, It hath been a long time disputed, whether God the Father, Son, and Holy Ghost be alone to be rested in as our faithful Creator, Redeemer, and Sanctifier, yea or no, or whether we may cleave unto sin. Now God is come unto the conclusion, to destroy and take away all outward confidence whatsoever: and to resolve in the sight of men and Angels that we must only cleave unto God by casting the gainsayers into the pit of hell, and receiving the maintainers into everlasting habitations, where are pleasures at the right hand of God for evermore.  

2. All things.  But is the end of all things come? I do not mean 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, severally, or all jointly: only let us strive to maintain peace betwixt God's word and itself. For, whereas it is said, that the whole creation shall be delivered from the bondage of corruption into the glorious liberty of the sons of God, 
Rom. 8.21.  wherein a new beginning and not an end of things doth seem to be implied, it may seem that the Apostle doth miss his mark 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 delivered from vanity, and it is also true that they shall perish, or that their end is at hand. They shall perish in respect of their natural and civil 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 elementary materials. For as Solomon saith, The earth remaineth for ever: and though the heavens shall pass 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 God's sight: so God shall one day send his fire to burn up the stubble of vanity, and consume all that dross which sin hath made in the creatures, to what use 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 give an account of all things which are done in the flesh whether good or evil: 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 have slid along above a thousand and six hundred years? I answer, that yet this end might well be said to be at hand in diverse respects.  
First, in respect of God, with whom a thousand years is as one day, and one day as a thousand years. 
2 Pet. 3.8.  There is no succession with God (he being infinite,) yea he doth all things with one eternal and undivided act. In which respect john speaks of his time as of the last hour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 joh 2.18.  and we may speak of ours as of the least and last degree of time in it.  
Secondly, in respect of Christ who is exhibited: because after Christ his coming in the flesh, and outward dispensing of the work of our redemption, the next act which doth remain concerning him is his coming to judgement. God hath decreed his coming, and promised it, and prophesied of it; God hath sent him, and hath committed unto him all authority and power, and now what remaineth but the last time, wherein he should publicly show it by drawing his body into the same glory with the head: such honour have all his Saints.  
Thirdly, the end may be said to be at hand, in respect of the course of time which is run into the last age of the world: which though it be not pointed at in particular, because we should always be provided for it, yet is it in general, because we might not be without warning. Hence is it that as there were six days in the Creation before the Sabbath: so there are reckoned up six ages of the world before our sabbatisme cometh in the day of Christ, as they are manifestly distinguished in the Scriptures. The first age is from Adam to Noah's flood, which was of ten generations: 
2 Pet 2.5.  and this is called the old world. The second is from the Flood to Abraham: which is also of ten generations; and here Matthew beginneth the genealogy of Christ. The third is from Abraham to David of fourteen generations. The fourth is from David to the captivity of Babylon, of fourteen generations. The fift is from the captivity of Babylon to Christ, of fourteen generations, all which are reckoned by the Holy Ghost. 
Matth. 1.17.  The sixth age of the world is the age of ●hrist. In which respect it may well be called the last days, and the last time, a●ter which remaineth the rest for the people of God.  
Lastly, the end may be said to be at hand in respect of the state and condition of the world since Christ's time, which hath bowed and declined unto her crutches, as we may see in two things. First, in the malignity of her diseases, which have ever since brought her towards her grave of destruction. If you ask me what these diseases are? I answer, sins: especially the mystery of Antichrists iniquity, which begun to work even in Paul's time, 
1 Thess. 2.7. 1 Thess. 2.4.  and hath by little enthroned itself even 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 vital parts decay, and sickness getteth the upper hand: so when the Church decayeth, and sin, Satan, and Antichrist prevail, it may well be said, that the end draweth on. Secondly, as the world's diseases do argue that the end is at hand: so let it not be overcurious to say, that the conquest which fire getteth over the world may persuade us also in some measure that it is even so indeed. Fire incroacheth upon the world in dwarfing the creatures. All things wax less and less: things or persons ordinarily neither grow so great, nor continue so long, 
Consument ubertate, seminum exustione.  as they have in former times. First came the water abounding with moisture, and the world flourished with giants and mighty creatures: but now the fire is entering its kingdom, and the world is pestered with little creatures; for the heat consumeth the moisture, and shall in process of time burn the whole world.  
Thus we have considered the Apostles doctrine, and cast up the sum to be thus much, that the time approacheth when God by fire will give an end to the present state and condition of all outward things.  
We will now look no further for Uses of this point then to the words of the Apostle. Let me say unto you therefore, suffer the words of exhortation, that we be sober, that we watch, and that we watch unto prayer in these last and miserable days wherein we live.  
Use 1 First, seeing the end of all things is at hand, let us be sober. For the pressing of this, 
Be sober.  consider with me two points. First, wherein sobriety standeth: and secondly, what motives may stir us up to the practice of it.  
As to the first, if you ask me, wherein Sobriety standeth? I answer; 
Wherein sobriety standeth.  As drunkenness doth not only stand in an immoderate and unmeasurable drinking of wine or beer; but also in a spiritual doting and surfeiting upon 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 sobriety is not only showed in the moderating of the appetite in the use of drinks, but in a repressing of our account, and love, and liberty to all outward things, as meats, drinks, and clothing, houses, and lands, profits, and pleasures of what kind soever. When we look upon them, and use them as a sick man, who is dieted, doth his victuals to cure the inevitable miseries of this life, that is, moderately. When we so behold them, as our inward peace is not hindered by any of the world's glories, and that sweet contentment which we should have 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 godliness which we should. It is (as it were) a second nature to the things of this world (which have a cunning merchant about them, that is, the Devil, to set them forth to our greatest disadvantage) to bewitch our souls, and to gain ground of us daily: but when we can possess them as if we possessed them not, and use them as if we used them not, and (being assisted with power from on high) preserve our inward peace and comfort in God and godliness in th● midst of the confluence of all outward things, this is Sobriety.  
Use 2 Thus we see wherein it standeth. Now in the second place, to stir us up to practise sobriety, consider 4. things. 
Motives to Sobriety.   
First, by this means we shall learn to live without these outward supplies. If we should have no meats, nor drinks, no houses, nor lands, no profits, nor pleasures, yet if we had been formerly sober, we should be the better able to live such a life during God's pleasure. Behold, when the end of all things is come, all these outward supplies shall be taken from us. God's consuming fire shall consume our clothes that should cover our nakedness, our meats that should satisfy our hunger, our drinks that should quench our thirst, our houses and lands, gold and gain which filled us with inward pride and outward contentment. What shall we do in such a case? How will the glutton fast who hath fatted the prison walls of his soul with variety of delicates? How will the drunkard endure thirst, who hath made himself live the life of a fly by his continual sucking? How will the proud man endure nakedness before the throne of God, who hath made a continual sin of the cover of his shame? How will the covetous man endure poverty, who hath made his silver his hope, and red clay his confidence? Surely it must needs be with great grief and vexation of spirit. Oh therefore to prevent this misery let us be sober.  
Secondly, by this means we shall show ourselves 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. He that surfeits of the things of this world, either in mind, or in heart; either in affection or in action, doth either make the world his God, or his belly his God, or his back his God, and so goeth a whoring after other Gods. But he that is sober reserves his heart for God, will not clog himself with the chains & fetters of this world (no tho of gold) that so he may have his conversation in heaven. And how can such a man fear that God hath not reserved a place for him in heaven? Therefore be sober.  
Thirdly, By this means we show ourselves not to delight in the world. In truth we have no cause to set our hearts upon it. For if we respect worldly things themselves, they are as well in the hands of those whom God hates, a● whom he love's: and what wise honest woman will set her heart upon beauty, when God gives it to a strumpet as well as to her? If we do respect ourselves, we are either fools, or children: as natural men we are fools, and so the world is too apt to draw us to behang and dress ourselves all our times with the weak 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 we respect others, they trust in their goods, saith David, and boast themselves in the multitude of their riches, yet a man can by no means redeem his brother, he cannot give his ransom to God that he may live still for ever, 
Psal. 49.6, 7, 9  and not see the grave. If we respect our Christ, he is not come unto by any thing in this life but by faith: 
Non q●aeritur Christus argento, sed fide.  and if we have faith, then as a penny purse with a most precious jewel 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 world's wantoness without it. Seeing then that we have so little cause to love the world, oh that we would show it! And how can we do it better than when we restrain our hearts from it by sobriety? Rouse we up our hearts therefore: Suffer them not to rot with wallowing in the dung of this life. All creatures have their place in the great workmanship of God according to their worth and dignity: the Angels in heaven, the Sun, Moon, and Stars in the firmament, the Elements, as they are more pure, superior one to another, the dear beloved metals, gold and silver in the intrals of the most gross creature, the Earth: and do we think that we are put into the earth, to hunt and hunger after earthly things? No, No: this is not our proper place; we look for a City, whose Maker and Builder is God: here is but the place of our banishment, Heaven is our home; Oh therefore let us be sober.  
Fourthly, by this means we shall better attain to watchfulness. When a man's belly is full, his bones would be at rest, he is unfit to watch: therefore Christ saith, Take heed lest at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, 
Luke 21.34.  lest that day come upon you at unawares: So when a man is full fed of things of this life, his soul is ready to sleep and snort in security. Whereas even as a spare diet doth make us less sleepy; so sobriety is a great means to watchfulness, which is the next use which is to be pressed, as the Apostle saith, Be sober, and watch.  
Use 2 In the second place therefore; seeing the end of all things is at hand, 
And watch.  let us be exhorted in the fear of God to watch. Now because watchfulness doth refer itself unto two heads of Divinity, first to Faith, and secondly to Love; or first to Doctrine, and secondly to Manners: and because both these are in danger in these last and perilous days: In which respect jesus Christ saith, 
Apoc. 16.15.  Behold I come as a thief: Blessed is he that watcheth and keepeth his garments, (of faith and love) lest he walk naked, and men see his filthiness: therefore we must watch for the health and security of them both.  
First, we must watch in respect of Doctrine, that so we be not nuzzled up in falsehood and error. There is a stabbing of our souls, as well as a starving of them, and that is by false doctrine, against which we must watch. For the pressing whereof, I shall keep the same course which I did in the former; namely, to show you wherein it standeth, and how we may be stirred up to the practice of it.  
If first you ask me, wherein this watchfulness in doctrine standeth? 
How we must watch in doctrine. Philip. 3.2. 1 Thess. 5.21.  I answer: It standeth in a holy care to observe that rule of the Apostle to the Philippians, Beware of dogs, beware of evil workers, beware of the concision: And that to the Thessalonians, Try all things and keep that which is good: 
1 john 4.1.  And that of john, Try the spirits whether they are of God. When we are thus vigilant and watchful over that doctrine which is taught unto us, as the men of Berea, who as they received the Word with all readiness, so they searched the Scriptures daily whether those things were so or no, 
Act. 17.11.  which were taught unto them: when we are careful not presently to admit of every point that is shrouded under the authority of a Teacher, 
2 Cor. 1.24.  Who hath not dominion over our faith: when we are not sluggish to inquire and search into every doctrine that is offered unto us, but do humbly resign ourselves unto Gods teaching, 
Psal. 25.9, 14. Psal. 119.18, 34 john 7.17.  do pray that God would open our eyes that we may be taught, do strive to do the will of God, that we may know of the doctrine whether it be of God or no, and do get a form of doctrine, or the doctrine of the beginning of Christ, 
Hebr. 6.1, 2.  or the doctrine of Baptisms and laying on of hands, or whatsoever else you will call the grounds of Religion laid down by way of Catechisms; and use all other means appointed for the finding out of the truth, then may we be said to watch in doctrine.  
If in the second place, you shall ask me what may stir us up to be watchful in doctrine? 
Motives to watch in doctrine.  I do humbly offer unto your considerations diverse motives.  
First, by this means we shall discover those drugs of falsehood, which by the deceit of evil workers are gilded over, as if they were no other than God's truth. It is possible that the Devil should transform himself into an Angel of life, and that falsehood should be so washed over with crafty distinctions, and a seeming allowance of Scriptures and horeheaded antiquity, that it may be taken by the simple hearted for no less than truth. Ye know that though God be the Ancient of days, yet the devil hath been from the beginning: and that both truth and falsehood got into Paradise: and that the devil hath had a succession of his servants, as well as God of his Ministers: and that it hath been an old trick of the devil, to them that rested in the Scriptures, to allege Scriptures, 
Scult. Delit. Euang. cap. 30. pag. 109.  as to Christ, whether by mutilation or depravation, as some dispute it, it is no matter. That we may not be deceived therefore, and drink the poison of Antichrist in stead of the wholesome liquor of God's truth, and that without suspicion, it is necessary that we watch in respect of doctrine.  
Secondly, by this means we shall be brought to reverence and obey our Pastors and Teachers. I know that our adversaries will tell us that this watchfulness in doctrine is the next way to make the people, which are as sheep, to be judges of their Pastors, who are as shepherds, which is as much as if we should say, that by setting a watch in the night-season to examine all passengers, we make them judges of Superiors, who are many times stayed by them: the folly whereof is apparent to the simple. For though the people do examine according to their charge, yet they are so fare from passing judgement otherwise than (by the help of such means as God hath appointed) by applying the rule of the Word to the Doctrine to be ruled, that it breedeth unspeakable respect, when the people shall see that their Teachers teach them no other doctrine than that which is warranted by the word of God.  
Thirdly, to this end God hath given the gift of tongues and interpretation to the Church, that we might have translations, whereby we might be enabled to do it. Even as when a King doth will a Proclamation and cause it to be published, he doth it to this end, that his subjects may examine their actions suitable to that matter in hand, and reform or conform accordingly: So when God doth give authority and power unto men to publish his will in the Scriptures in our vulgar tongues, he doth it unto this end, that we should examine our doctrines and deeds by it, and know and live accordingly. Except therefore that we will not answer God's end and expectation, we must watch over Doctrine.  
Fourthly, this is one reason why the Apostles did confirm their doctrine by the Scriptures of the old Testament, to wit, not because they wanted authority to put what they delivered upon the word of God, but because we might be drawn 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 we do entertain.  
Fiftly, and lastly, we may be moved to watch over that doctrine which is delivered unto us, by considering what glorious means in appearance the adversaries of the truth have to gain upon our affections, that they may infatuate our judgements. For do but mark what usually they plead first against us, and secondly for themselves. Against us what is more frequent in their mouths and writings, 
What the Papists plead for themselves. Walsingh. search into matters of Religion.  than to urge these two things: first, that we have no other doctrine opposite unto them, than that which hath been taught us by vicious deformers of religion, such as Luther was, who, (as they say) besides his notorious wickedness, received (by his own confession) some of his doctrines from the devil: & secondly that, as it seems out of the guilt we have in our consciences, and suspicion of the badness of our cause, we refuse disputations and other public trials. Oh what fair pretences are here (if they were true) to draw our hearts to hearken to their Antichristian doctrine! But, as we love our souls, let us watch, and these things shall not move us.  
For first, we depend not upon any private man or spirit for that doctrine which we allow, but upon the public Spirit of jesus Christ, speaking in the Scriptures. We embrace not the Scriptures for man's sake (as the Papists do so fare as the Pope approveth) but man and his opinions for the Scriptures sake, and so fare as we find them agreeable to them, so fare we consent unto them.  
Secondly, we may not think it strange that Luther (and other gracious reformers) should be railed at by his and their enemies, who felt his privy and powerful blows, to the shaking of the Popish Monarchy. It is ordinary to faithful Teachers to be subject to the disgrace of their adversaries both in respect of their persons and doctrines. Tertullus said of Paul, 
Acts 24.5. jerem. 18.18. Se● for thi● also these places: john 8 48. john 10.20. Acts. 6.11. Act 10.20, 21.  Certainly we have found this man a pestilent fellow, a mover of sedition. jeremiahs' enemies say of him, Come and let us imagine some mischief against him, come and let us smite him with the tongue. Why, upon what ground will they deal thus with jeremy? Surely, they do not say, because the Pope, for whom we work, cannot err, and the Church whereof we are members, cannot want the spirit to guide it, yet they speak something like it when they say, For the Law shall not perish from the Priest, nor Counsel from the wise, nor the Word from the Prophet. So that we may not think it a new thing, that learned and resolute Luther should when he is with God be thus trampled upon by men.  
Thirdly, it is very likely, yea in its kind certain, that 
a As certain as those things whi●h come unto us by humane relation.  Luther was a reverend and holy man. For though his professed enemies (such as Coclaeus, Parsons, and the rest of the jesuites are) do declaim against him, yet in his days he had the testimony both of God and man: Of God in that miraculous success which he had in his preaching, for the spreading of the truth, against the power and policy of the Emperor and Pope, and what ever other enemies he had, which were neither few nor of small place and respect in the world: 
Dr. White his Way. Ca●sa Regia Covent. & Li●hf Episc. cap. 3. sect. 16. pag. 119.  Of man, in the testimony of Erasmus, which is often laid on the trencher of our adversaries, and cannot be wiped off. Notwithstanding which testimony, we do freely acknowledge, both that his many oppositions and multiplicity of troubles made him more pettish and rash in words than he should have been, as also that he had two other faults (as Erasmus is said wittily to pass his judgement concerning him to the Duke of Saxony) to wit, That he meddled with the Pope's Crown, and with the Monks bellies.  
Fourthly, put case that Luther and the rest of those godly Reformers were wicked, shall we not have the same liberty which the Church of Rome hath? When we object the horrible and outrageous wickednesses of many Popes, who were for the time Heads of their Church under Christ to convey spiritual life into the whole body; they do answer (in effect) that we need not take so much pains as to cast it in their teeth; for they do of their own accords acknowledge it, and are not ashamed to make the most brutish and cursed villainies of the Popes, 
Bellarm. in his Preface to his Books De Pontif.  a proof of the excellency of that Chair, and of the providence of God over it. If then they prove the holiness of their Religion from the unholiness of their Popes; why should they prove the impiety of our Religion from the impiety of Luther, if it were true?  
Fiftly, as for Luther's learning from the Devil; I answer two things distinctly. First, put case that Luther had said, that the Devil did preach unto him the true doctrine of the Sacrament: Is it any news that the Devil should preach the truth to disgrace it? Doth nor jesus Christ for this cause hinder the Devil from saying that he knew him, 
Mark 1.34.  because he needed not his testimony (though he was ready enough to give it) which could do him no good? And did not the woman, who had the divining Devil, say of Paul and Silas, 
Acts 16.17.  That they were the servants of the most high God, showing the way of salvation? In which the truth was spoke, and yet saith the Text, it grieved Paul: because by this means it might seem that the Devil and the Spirit of God taught one doctrine. So that we may conclude that the Devil will preach the truth for his own advantage. But secondly, the truth is, that this is but the slander of an enemy. For all of us that have been urged with it, as we cannot think Luther such a fool as to bewray his own secrets, and openly to profess that the Devil was his master, to the so great disadvantage of his cause: So upon diligent search, we can find but this to be the upshot of what he saith in this kind: namely, that he having learned the true doctrine of the Sacrament in the School of Christ, the Devil urged it strongly against his former practice of Massing, to draw him to despair, because he had so often dishonoured God.  
Lastly, concerning our refusal (as they please to term 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 look ●h●m in the faces. Secondly, we cannot think ou● cause to be ●he worse, because we do not dispute with them for the garland. Who knoweth not that a quick wit, a nimble tongue, a confident spirit, and a bold face will go beyond a good cause at such a time? Do we not see that a wrangler will have the last word, what ever his cause be? and I am sure it had been better with Eve if she had never disputed the case with the devil: and it would be better with all of us, if in arguments against the truth we could attain to Paul's Logic, 
Rom. 3.4, 5, 6.  to hold the conclusion whatsoever the premises are. Thirdly, the world hath been well acquainted with Popish disputations, and upon what advantages they have been undertaken. john Hus, and Jerome of prague, and Luther can witness; against whom there was more power than arguments: and we cannot forget how holy Bradford complained that they would dispute with him, 
Fox his Ma●tyrol. Abst●. by M●s●●.  to wit, that he should dispute against the things which they had already determined, whereby it appeared that they sought not the truth, but his destruction and their own glory: yea and we see still that where the Popish power reacheth, whatsoever 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 be feared amongst us; I know it well: yet we may see by the former considerations what is like to be the success: and we are not quite without experience in those disputes betwixt Mounsieur de Moulin, and the jesuites of France, with whom he had to do, who had still the upper hand in the report of their faction, when time soon after hath brought other truth to light.  
Fourthly, though they dispute not by proclamation, yet they dispute by print, (for their books do daily fly abroad) and they are occasioned in this kind to do more than they do, 
As B. Abbot, D. Whit●, Par●r●, etc.  while they suffer themselves to be beaten back after their first assault, and leave our champions triumphing in the field.  
Thus we must watch for those things which they plead against us, that so we may preserve our doctrine: next we must watch for those things which they plead for themselves, which otherwise may shrewdly shake us, and move us in our minds before we are ware. But what are these? Mark I pray you: They will tell you of their Scripture, 
What the Papists plead for themselves. Walsingh. search out of the defence of the censure.  holiness, humility, learning, miracles, dangers, and other wonderful conveniences of their religion. And oh how plausible are these in the sight of a natural man!  
First, they w●ll tell you that they have express Scriptures for a great number of their doctrines which they hold against us, which we cannot avoid without glosses, 
Scriptures.  and we have no express Scripture against them. And how fair doth this appear to him that is willing to rule his conscience by the word of God? therefore watch I pray you. Concerning the supremacy of Peter, and so of the Pope, they will tell you that Christ said to Peter, 
Marth. 16.18.  Thou art Peter, and upon this rock I will build my Church. But these words are not plain to that end: for he doth not say, Thou art rock, and upon thee rock 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 rock whereupon I will build my Church. But as for us, we have plain Scriptures against that proud supremacy: 
1 Cor. 3.11.  for other foundation can no man lay than that which is laid, which is jesus Christ. And if it be said that Peter and the Pope are successively ministers and supporters in the same foundation; then the Apostle saith, 
1 Cor. 12.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that there are diversities of administrations, but the selfsame Lord: and for matter of ministry, we have it plainly, that the Church of God is built upon the foundation of the Prophets and Apostles, 
Ephes. 2.20.  (as well as upon Peter, that is, upon their doctrines and confessions) jesus Christ himself being the chief corner stone. For their breaden-god in the Sacrament, they will tell you that they have expressly the words of Christ, 
Matth. 26.  saying, This is my body. Yet our Saviour doth not say, This is my natural body which was borne of the Virgin Marie; or, This is my body as it shall be when I am glorified; because we know that he had his mortal body sitting at the table with his Disciples, which had not yet suffered death. But as for us, though we need not any such fantastical place as should say, This is the sign of my body, because we do believe that, in those words of promise, Christ doth express his plain meaning according to the nature of the thing that he hath in hand, which is the Sacrament; and that he had not spoken so plainly and so fitly, if he should have said, This is a sign of my body; because he was to represent in those words unto his Church, that in the faithful receiving of those signs and seals, they should have whole Christ with all his merits conveyed and settled upon them: Yet this we have in plain words against Christ's corporal presence, that the heaven must contain him till the time that all things be restored. 
Act. 3.21.  Again, for their justification by works, they will tell you that they have expressly the words of james, which say, that of works a man is justified, 
jam. 2.24.  and not of faith only. Which yet are not so express as they dream: for by [works] the Apostle must needs understand the cause with the effect, or a living and working faith made manifest by works; both because otherwise the Apostle would never bring in the Scripture which proveth justification by faith, and say, 
Vers. 23.  that the work of his offering up of his son 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 believed God, 
Vers. 24.  therefore ye see that man is justified of works, and not of faith only. Any man may see that the Apostle, to cut the combs of Securitanes, who rested in a naked, idle, and unprofitable faith, saith, that we cannot be saved but by that faith which worketh out our salvation, 
Phil. 2.  or proceedeth in the way to heaven, by love: because it is only such a faith that justifieth us, which of necessity goeth before salvation. But for us we have plain words which tell us (even when the Apostle speaketh of purpose of justification) that a man is justified by faith without the works of the Law (therefore by faith only: 
Rom. 3.28. Rom. 4.5. ) and that we must renounce in this case even the works of righteousness which we have done, 
Tit. 3.5.  
Ephes. 2.9, 10.  and those works whereunto we are built in Christ jesus that we should walk in them. Again, for the keeping of the Law, they will tell you that they have the plain words of Paul, which say, 
Rom. 2.13.  that the doers of the Law shall be justified, which yet are not so plain as they pretend; because they speak no other but with us, that the Law containeth a pattern of perfect righteousness, and that if we could do it we should be justified by the deed. 
Suppositiuè.  But for us we hear the Scriptures speak plainly, that in many things we sinne all, 
jam. 3.2. 1 john 3.4.  and that if we sinne we do transgress the Law. Again, 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 every man according to his works: 
Rom. 4.4.  yet we see plainly that there is wages counted by favour as well as by debt; in which respect God's reward may argue Gods free love, and mercy, and promise, and not our desert: especially considering what Christ (who teacheth us not to lie) doth teach us to say, that when we have done all things, 
Luk. 17.10.  which are commanded us, we are unprofitable servants. Thus in these, and many other points of their false doctrine, they will make you believe that they have express Scriptures (as the Devil when he tempted Christ;) but watch, and believe them not at their words, or first appearance, how divine-like soever they appear. There was scarce ever heretic that did not make the like plea & show for himself. Not as if the Scripture did truly serve every heretics turn: for as there is but one sense of those Scriptures, 
Sensus literalis est quem author precipuc intendit.  which we do call the literal, and is that which the Author of it (to wit, the Holy Ghost) doth principally intent; so the only end is by that one sense to serve God, and not the Devil by schism or heresy. If therefore heretics abuse it to their ends, it proceeds from their infatuated judgements and foolish opinions, which makes the Scriptures to appear to speak according to their fantasies (as a distempered eye dealeth with colours) and not from any incertainty that is in the good word of God, which is preserved unto us for the comfort of our souls.  

2 Holiness.  Secondly, they will tell you that they have great holiness in their Church amongst them, and that we have none but counterfeit stuff that will not endure the trial. But watch, I pray you, against this deceit, and concern these four things distinctly.  
First, Holiness is a great means to draw our affections, yea though it be but in appearance. The question being asked, 
Luk. 5.1, 2, etc.  why so great multitudes pressed upon our blessed Saviour: The answer is this; both by reason of the divine sweetness of his words, 
john 7.46.  Never man speaking as he spoke, even by the witness of his enemies; as also by reason of the holiness of his ways, of which they gave testimony that said, He hath done all things well. 
Mar. 7.37.  And how the holiness of others doth gain upon our hearts we see by daily experience, yea though it be but feigned. As when Artimisia knew not how to conquer Latmum, she did it by performing religious service in a wood, not fare from that City dedicated to Berecynthia, the feigned mother of the gods: so we know the multitudes in many places, which the Pope hath drawn and conquered to himself, by a veil, a Cowle, a triple Crown, a Cardinal's Hat, by a pompous solemnity, and ritual devotion, by Cloisters and titular Virgins, together with many other the like toys.  
Secondly, show of holiness may much deceive us except we sound into the truth of it. We know that the scriptures do imply that false prophets wear rough garments to deceive, that is, 
Zach. 13.4.  untrimmed and undressed skins in a careless manner, as if their lives were as simple as Adam's newly fallen, 
Heb. 11.37.  or as those that wandered up and down in sheep's skins and goats skins. In which respect Christ saith, 
Matth. 7.15.  Beware of false prophets which come to you in sheep's clothing. Therefore we ought to be wise, and not believe every one that comes with a show of the neglect of the world, mortification and holiness.  
Thirdly, it is but an idle brag, that holiness doth dwell in the Romish and Popish apostasy. There is indeed great show of holiness in their Temples, Altars, Priests, Images, Pilgrimages, Shrines, bare feet, hard knees, and the like (for what will not an unquiet conscience do to have but some hope of peace and comfort hereafter?) but do but mark what true holiness they, who have come out from amongst them, have learned from the doctrine of that Church. The Lord Cobham, who of old suffered for the truth, 
Book of Hi●t. 〈◊〉 by M●●●● pag. 133. 1ST  first weepingly cried out against the Popish Church, saying, Lo good people, for breaking Gods laws they never cursed me; but for their own laws 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 virtuous man Wickliff (who was a faithful Preacher of the Gospel) I never abstained from sin, but since, I trust I have done otherwise: so much grace could I never find in any of your glorious instructions, saith he to them. 
〈…〉, pag. ●●●  Again, that blessed Martyr, Roger Holland made this free confession before Bonner; My Lord, I was of your blind religion, until the latter end of King Edward's reign, and having that liberty under your auricular confession, I made no conscience to sin, but trusted in the Priest's absolution, and he for money did some penance for me: which money after I had given, I cared no more what offence I had done, than the Priest cared after he 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 have them absolved. I so straightly (saith he to the Papists) observed your rules of religion, that I would have ashes upon Ash-wednesday, though I had used never so much wickedness at night: and albeit I could not of conscience eat flesh upon Friday, yet in swearing, drinking, or dicing all night long I made no conscience at all. Thus was I brought up and continued till now of late, that God of his grace, by the light of the Word, called me to repentance of my former Idolatry and wicked life. Oh learn we but from these two examples of dying men, what holiness doth arise in the Popish Church even from their very doctrine. And truly what else can we expect but unholiness from that doctrine, which doth most teach that holiness which is furthest from the heart, and publish most the merit of those works which are of the outward man, as pilgrimages, gifts, building of Churches, Monasteries, and the like?  
Fourthly, if we have not more holiness in our Church, than they in theirs, we desire to have no partakers. They themselves confess that there are unholy persons enough amongst them, as well as amongst us; for thus they stop our mouths when we object the detestable powder-treason. And for our doctrine (though they have laboured long and caught nothing, except we will give them leave to say that we hold that we do not, or in that sense which we do not;) yet they cannot justly charge us (if they say truly what we teach) to teach either against the Belief, the Lords Prayer, or ten Commandments, which they themselves make the sums of Faith, Hope, and Charity. We would not for a thousand worlds teach that we are able to keep the commandments, and to do more than God requires, or that we could merit (as they do) 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, 
Mason's abstr. of Mart. p. 358.  I know some Priests very devout that have six or seven children by four or five several women. 
See my Serm. upon Psal. 27.4.  These and all other doctrines of the like stamp (which I have touched in another place) we renounce, and press, both in public and private, 
2 Cor. 7.1.  the cleansing of ourselves from all filthiness of the flesh and spirit, and growing up unto full holiness in the fear of God; together with the approving of ourselves to be lively professors of the truth by a living faith, bringing forth fruits unto God.  
Thirdly, they will tell you of the humility of their religion; 
3 Humility.  Oh how they reverence their Priests, Altars, and Images! How do they come to God by Angels and Saints, and how do their sackcloth and ashes appear to the world! but watch over these things, and think upon these two things.  
First, that the humility of the Popish religion is not such as they pretend. They proudly will have some share in their own conversions, and therefore they will have their own free wills part-stakes with the grace of God: yea, and why should we not say that they will proudly be joint-purchasers of heaven with Christ, seeing they teach the doctrine of merits? 
Roma Irrec. §. 9 pag. 88 Vno ex meritis Christi sibi per gratiam communicatis, altero ex meritis proprijs. Bellar. lib. 5. de justific. cap. 7.  In which respect (if my memory faileth me not) Bellarmine is charged to say, That a just 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 own merits. And though he saith indeed, that he who would have any confidence in his own merits, must not be proud, yet (as it is most likely) he espying pride in their greatest humility, resolveth that it is safest for us to put our trust in the mercy of God. May we not also see pride even in the head of their religion, the Pope, 
2 Thess. 2.  who doth exalt himself above all that is called God, and that is worshipped? Yea, we do see it, and we hate to think, that he that calleth himself, The servant of servants, and should be an humble Father in the Church of God, should so Lord it over the whole Church, which is a burden unsupportable, and over the consciences of men, which is God's prerogative.  
Secondly, put case their humility were as they say, do we not know that they of old have crept into the Church of God, who have been the patron, and defenders of falsehood under this pretence? Ye know how it was in the Church of the Colossians; there were some who brought in worshipping of Angels, and other traditions, under ●hat pretence: 
Coloss. 2.18.  but the Apostle saith, Let no man bear rule over you by humbleness of mind. What though it make a great show in the eyes of men? I confess (saith the Apostle) that these things (speaking of the worshipping of Angels and other traditions) have a show of wisdom in voluntary religion, and humbleness of mind, and in not sparing the body, 
Vers. 23.  not having it in any estimation in regard of the flesh, (as the Papists, who do boast of fasting, sackcloth, and other penances) yet they must never the sooner be approved or practised of us.  
Fourthly, they will tell you of their learning, miracles, and great dangers which they do undergo, 
Learning.  even for Religion sake. But watch distinctly over these things, that they gain not upon us to entertain that doctrine with which they may infect and poison us.  
As for their learning, remember these things: First, we have heard them of old cry out against the baseness of our understandings, 
Rhem. Testam. in Heb. 5.9.  and boast of the deepness of their learning, and profoundness of the mysteries of their Religion, as if the feebleness in the Faith, 
Rhem. Test. in Heb. 5.11.  and weakness of understanding in the Primitive Church were not able to comprehend them, and that therefore (belike) they were reserved in sacred tradition till the more ripe age of the Church. Thus they boast of the deep mysteries of their Idoll-Masse, that they may the better thrust it upon the Church without warrant from God in his word.  
Secondly, though we hate and abhor all traditional learning that is against God's word, and can call it none other than our blessed Saviour called the learning of that Prophetess jezabel, namely, The deepness of Satan, 
Apoc. 2.24.  what show soever it carrieth to outward view: yet we freely acknowledge their learning, wherein it appeareth in truth, and wish that they would use it better, than to make it an instrument to fight against the truth.  
Thirdly, put case that their learning were never so great, yet it should not move us against the truth. I know it was cast as a choke-pear in the teeth of those officers, who gave good testimony of jesus Christ, 
john 7.48.  Do any of the Rulers, or of the Pharisees (who are wise and learned men) believe in him? But when we do remember the thanksgiving of jesus Christ unto his Father, 
Matt. 11.25, 26.  Because he had hid (the mysteries of the Gospel) from the wise and men of understanding, and opened them unto babes, even because his good pleasure was such: and when we do withal consider what Paul saith, That not many wise men after the flesh, 
1 Cor. 1.26, 27.  not many mighty, not many noble are called, but God hath chosen the foolish things of the world to confound the wise; we cannot think that learning and religion cannot be divorced, or that we must presently embrace the doctrine of them who bring learning in their mouths.  

Miracles.  To come in the second place to their Miracles, which they so much pretend; we know that they are powerful to persuade people; yet, when we do consider that the miracles of the Primitive Church are sufficient to confirm primitive doctrine, 
john 10.41.  and that all that john 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 enticer to false gods, 
Deut. 13.1, 2.  who can give a sign or wonder that cometh to pass.  

Sufferings.  Lastly, as for their sufferings for religion, we know that many Heretics have died in a stiff maintenance of their cursed conceits; 
1 Cor. 13.  and that the Apostle implieth that it is possible for a man to give his body to be burned and not have charity: In which respects, though sometimes we see Priests and jesuits, like Pharisees, compassing sea and land, to win a Romish proselyte, and at the last to come to the Gallows justly provided for them, when they have fallen out of the way of Religion, into the way of Rebellion, yet we cannot think their doctrine which they teach against us to be more true. Oh therefore let neither all of these, nor any one or more of them prevail with us to admit of that doctrine which we have not received in our Church: but watch we against all false doctrine whatsoever, what pretence soever the Teachers may make show of. They that serve not the Lord jesus, but their own bellies, 
Rom. 16.18.  may with fair speech and flattering deceive the hearts of the simple, like the Popish shavelings by Benedictions, Absolutions, Sacrifices and the like. By how much more careful therefore they are to plead against us and for themselves, and to liquor their speeches with sweet, though deadly, words; by so much more diligent let us be to watch over doctrine.  
But we must not leave here: for as our watchfulness doth refer itself to faith, so likewise to love, and that (it may be) in this place more principally. Harken therefore to this second branch of watchfulness, 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 show you what it is; and secondly, how we may be stirred up to practise it.  
I conceive watchfulness to be a duty which looks to a double object: namely, to sin and to grace. 
What watchfulness in manners is.  Watchfulness about sin is a holy care either to prevent or to crush it, be it never so small. Even as if the plague were about us, carnal wisdom itself would make us to look to our feet, and to beware that we come not near those dwellings: 
Ephes. 5.15. Hebr. 12.13.  So doth watchfulness make us walk cicumspectly, and make strait steps to prevent the plague of sin. Or as if a Wolf were about our houses, even natural wisdom would make us careful to kill him; so will spiritual watchfulness make us watchful to crush sin: yea even as if we should see a Boy creep in at our windows, we would watch him as narrowly as if he were a man, because though he could not do us much hurt himself, yet he could let in men which might deprive us of our goods and lives, so, if we apprehend the least sin gaining upon us, we must be as diligent in watching against it, as if it were of a greater size, because it doth open the soul and prepare it for the greatest sins that are.  
Secondly, watchfulness about grace is a holy care to nourish the spirit, and to take all good occasions to bring forth and practise grace and godliness. As a man that doth desire and will to be rich, doth cherish in himself all endeavours to that end, and wait all occasions to be fingering the pence: So watchfulness doth work in a man an attendance upon all holy means to increase grace, with the increasings of God.  

Where we must watch.  If now you shall ask me, where this watch must be set? Let me tell you, that your listening to this will make you the better to conceive and see what it is. It must be kept in all the parts, powers, and faculties of soul and body. First, we must watch in our hearts, 
Prou. 4.23.  as Solomon saith, Keep thine heart with all diligence. A negligent watch is for the most part set in this place, because we walk not as in God's sight and presence: but when we do consider that the heart is the principal 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 works, and the eye sees; by how much more authority the heart hath in us, by so much more careful we must be to watch over the faithfulness of it. Secondly, we must watch in our minds, that they do not roave about unprofitable and unnecessary things. Though we labour to know other things which are of use in this world, yet we must watch that this be our chief care to know jesus 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. job 31.1.  For as ignorance in other things can do us little hurt, if we do sound know Christ; so knowledge of others can do us little good, if we are ignorant of Christ. Thirdly, we must watch in our senses: for they are the cinqueports of the soul, both to let in that evil which the Devil doth sow in the creatures, and to let out that inward corruption in our hearts to strengthen our outward enemies. Hence is it, that as job made a covenant with his eyes, 
Psal. 119.37.  so David prayed that God would turn away his eyes from beholding vanity. Fourthly, we must watch in our tongues; in which point David hath given us a good precedent, when he said, I will take heed to my ways, 
Psal. 39.1.  that I sin not with my tongue. If he was so watchful over his tongue, 
Psal. 57.8.  which notwithstanding he calleth his glory: much more must we, seeing we may well call ours our shame. Remember therefore what David saith in another place, 
Psal. 34.13.  Keep thy tongue from evil, and thy lips that they do speak no guile, especially considering what james saith, If any man amongst you seemeth religious, and refraineth not his tongue, but deceiveth his heart, this man's religion is vain. Lastly, 
jam. 1.26. 2 Tim. 4.5.  we must watch in all things, whether for our souls or bodies, whether in our spiritual or corporal employments. In our commerce and trading with men, in our talking, walking, buying, selling, we must be careful that no injustice, uncharitableness, or deceit do creep in; and then we watch in bodily things. In our reading, praying, conference, hearing, and receiving the Sacrament, 
Luke 8.18.  we must take heed how we hear, how we pray, how we receive, and the like, that no wandering thoughts, either wicked or good, besides the purpose, that no hypocrisy, dulness, or security do hinder our comfort in these things; and then we watch in spiritual things.  
Now at the length ye may fully conceive what it is to watch. It is to have, through Gods working, a holy care and diligence in all the parts, powers, and actions of our souls and bodies against all sin, and for the doing of all good as in God's sight and presence.  
If now ye will ask me, how we may be stirred unto practise it? 
Motives to watchfulness.  I answer, by a through considering of these four points.  
That when the end of all things cometh, the righteous shall scarcely be saved. In which respect men's hearts shall fail them for fear and for looking after those things which shall come on the world; 
Luk. 21.26.  for the heaven shall be shaken. 
1 Pet. 4.18.  Oh where then shall the  and sinner appear! We are too easily lulled asleep with the facility of our attaining to heavenly happiness. And hence it comes to pass, that sometimes we dream not of entering into the way of heaven, before we are not able to walk in any other: sometimes again if we be in the way, we are careless and secure in the use of the holy means of salvation. Whereas if with fear and trembling we could see the narrowness of the way, and the difficulties (both through our own weakness and wickedness, and others malice) through which we must pass, we would keep a constant and a careful watch.  
Secondly, consider that we are very heavy headed, and apt to be overtaken with drowsiness. Even the Church itself saith, 
Cant. 5.2.  I sleep: and Paul found by experience such a fault in the nature of man, 
Rom. 13. Ephes. 5.  when he said to the Romans, It is now time that we arise; and to the Ephesians, Awake thou that sleepest: yea and the Devil hath four cradles wherein ordinarily he doth rock us.  

The Devils four cradles.  The first is the ignorance of ourselves, when we do not see the danger and deepness of our corruptions. As the darkest places are fittest for us to sleep in, both because the eye doth there want that enlightened means by which it doth gad and is kept waking, as also because no danger can be discerned: so is the darkness of ignorance a fit cradle to sleep out the time of our watchfulness.  
The second cradle is gross and full feeding of the things of this life. We say in the proverb, That when our belly is full the bones would be at rest: and we find it true by experience, that when our hearts are set where God hath set our heels, to wit, upon the earth and earthly things, we are too too apt to be lulled asleep, and not at all to mind our eternal good.  
The third cradle is labour and toil after those things that perish. Even as weariness by labour doth make us apt to sleep: so when the work of this world doth take away the work of a good conscience, our whole bodies and souls may be stolen from God; for there is no watch kept.  
The fourth cradle is the neglect of the means which should keep us waking, namely, the word of God, prayer, meditation, and the voice of the spirit in these, which is as the rushing of the wind to shake the houses of our hearts. As when a man wearied shutteth himself up into such a room as keeps him from the noise of his children, servants, yea and the wind, it is a sign that he purposeth to sleep and take his rest: so when we carelessly use, and separate ourselves from such means as God hath appointed to keep us waking, how can we do other than snort, and so forget that God hath set us in a watchtower, to keep the quarter of our bodies and souls from sudden surprisal by the enemy. Seeing therefore that we are so apt to sleep, and that the Devil hath so many means to lull us into it, therefore we must watch.  
Thirdly, consider that we lie open to many dangers. Sometimes afflictions set upon us, and without this we shall soon let go our hold of Christ. It is true indeed that they are but sufferings a little, 
2 P●●. 5. 1●.  yet what are we that we should not be gained upon, if our fingers do but ache in Christ's quarrel, without watchfulness? Sometimes prosperity troubleth us, and without this our sobriety will be endangered: 
1 P●t. ●. ●  therefore be sober and watch, saith Peter. Sometimes the Devil doth set upon us, and it shall cost him a fall if he do not draw us either into presumption or despair: 
1 P●●●. 8  but watch (saith Peter) for he goeth about like a roaring Lion seeking whom he may devour. Yea and always the flesh will be too crafty for us: 
〈◊〉 ●●ca●● 〈…〉 quaa ●●●astan● 〈…〉 ●am, non in q●nt●●●ianis in●●rst●●bus.  for though we have weakened it and got the better hand of it in the more great sins which do wound and waste the conscience; yet it hath daily inroads, by the advantage whereof it still plotteth and practiseth new treasons, and will foil us without bridling it, and walking circumspectly by watchfulness.  
Lastly, consider that without watchfulness we shall not be so well acquainted with our own weaknesses. It would be a strange (though no new) thing for us to be well seen in things abroad, and ignorant of our own affairs: yet without this such will be our case; and so we shall not be able to watch unto prayer, which is the third and last Use which we are to make of this Doctrine.  
Use 3 In the third place therefore, seeing the end of all things is at hand, let us strive to watch unto prayer. Let us be so careful, in the sober use of all outward things, and in the keeping of faithful watch both without and within, that, out of the feeling of our own miserable estates, without God's special help, in these last times of the world, we may be driven unto God in prayer to help us. For the pressing of this forget not that order which I have observed in the former; but consider first what it is to pray; and secondly, how we may be stirred up to watch unto prayer.  
First, to conceive what it is to pray; you must know that the matter about which all prayer is conversant is either good, or evil. As prayer doth consider evil; 
What it is to pray.  it doth acknowledge it, complain to God against it, and seek the remedy 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 upon the sight of sin to confess it, lament it, and to sue for pardon: and upon the knowledge of grace humbly to beg at God's hand that it may be, and be maintained and increased, and to thank God for it all.  
In which description you may perceive that he that would pray must have these six things in some degree or other to meet in him.  
First, he must know his sins. For as no man will beg that doth not know his poverty either in truth or show; and as no man can beg well for himself who doth not know the particular wants which he groaneth under: so neither will nor can he pray that knoweth not his spiritual poverty, yea his particular sins.  
Secondly, he must have a spirit of complaint against sin. For as no man will seek to be rid of that guest whom he cannot in some respect or other with a free spirit complain against: so neither will we seek to be rid of sin, if we cannot thus complain to God against it; Alas Lord, my sin; it is rebellious against thee, against me: it wounds my conscience, robbeth me of thine image, blotteth and defaceth grace, and maketh me the object of thy heavy displeasure.  
Thirdly, he must be like that poor man who speaketh supplications. He must never give God rest till he have mercy upon him, and seal unto him by the spirit of adoption and sanctification, the pardon of all his sins to the comfort of his soul.  
Fourthly, he must know the graces which he wanteth, and which God usually bestoweth upon his children, as mercy, peace, love, humility, meekness, faith, repentance, and the like; and that not only in word, but in their whole efficiency and power for the disabling of all our sins. For he that knows them not, and their virtue, and that God gives them to that end, cannot ask them as he should.  
Fiftly, he must earnestly beg them and their increase and maintenance from him from whom cometh every good gift. The more beggar denying a man's self, 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 maintain one: so it is God's fashion rather to advance many poor humble and humbled beggars, than to maintain any one that hath any worth in his own sight.  
Lastly, he must highly prise the graces of God, that so he may be truly thankful to him for them. He thanks coldly that doth not prise highly. Thus we have considered what it is to pray: notwithstanding which we must remember that when we have said what we can, it is better felt in the heart than expressed by the tongue.  

2 Motives to watch unto prayer.  Now for the motives which may stir us up to watch unto prayer, do but consider these that follow.  
First, let us consider what we have taken in our watch. We have taken sin. There is no man who watcheth as he should but catcheth that thief stealing away his heart from God and godliness, and lurking in some part of him or other. Even as therefore when a man hath taken a thief committing burglary and stealing away of his goods, he will carry him to the justice, accuse him, and desire Law against him: So when a man hath taken sin in the watch, he must carry it before the great judge of heaven and earth, accuse it unto him, and humbly desire his mercy to us, his justice to it, to bring it to naught.  
Secondly, consider the great misery which shall come upon us when the end of all things is come. The powers of heaven shall be shaken, the heavens shall pass away with a noise, the elements shall melt with fire, the trump of God shall sound so shrill that it shall raise the dead: all outward comforts shall be taken from us, the affections of our nearest and dearest friends shall be altered; in so much as if they see us go to hell, they will be of God's mind to laugh at our destruction; and if they see us go to heaven, all domestical respects shall cease, for there is no marrying nor giving in marriage. To whom then shall we cleave in the throng of these miseries, but unto God by prayer?  
Lastly, consider that God hath ordinarily entailed his help in misery to prayer: 
Psal. 50.  Call upon me in the time of trouble, and I will deliver thee. God knows whereof we stand in need, and he could help us as well without us, or notice from us, if he would: but he that hath said, Ask and ye shall have, will not be at our right hand to help us, except we pour out our souls in prayer.  
But is it every prayer that will do us good in the time of misery? No surely; but that prayer which God in mercy doth answer. As it will do us no good to put up petitions except they be granted: so neither will it do us good to pray except God hear and answer. 
How we may know wh●ther God heareth our prayers.  If now then amid our prayers, we would be satisfied how we may know whether God doth hear and answer our prayers? I answer: that we may conceive something of God's good will and pleasure in this kind by three signs.  
First, wh●n we feel that God giveth what we pray for. Thus he answered Daniel; 
Dan. 9.23.  at the beginning of whose supplication the commandemant (concerning deliverance from Babel) came forth, and the Angel was sent to show him that he was greatly beloved. Thus sometimes also we find a sweet assurance of his love in the forgiveness of our sins, and those graces which we sue for.  
Secondly, when God giveth us fervent desires to continue our prayers, though we do not presently obtain what we pray for. A love and desire to prayer is the gift of God; and he doth not give the means, but he will bring unto the end. Though therefore he doth not grant us presently, b●cause he would have us make more account of his gifts when we do enjoy them: yet if he give us a heart to persevere in our suits, it is a sign that he who doth work ordinarily by means, will not continue the means without a purpose in his good time to give a comfortable issue.  
Lastly, this is also a sign that God answereth our prayers, when he giveth us faith and patience to wait upon him in the constant use of the holy means of salvation. God doth not always hear to answer us in what we ask: yet he doth give us something proportionable. As he deal with Christ, when he did offer up prayers & supplications with strong cry and tears to him, 
Hebr. 5.7.  that was able to s●ue him from death; namely, he heard him in what he feared, not by deliverance, but by ability to undergo it: So he deals with us, not always by granting what we a●ke, but by giving something proportionable to it, to enable us to wait and to stay his leisure.  
By these and the like signs may we know when and whether God doth hear us. Let us therefore consider them well, that we do not watch unto idle and unprofitable prayer, but such as may comfort us in these times, wherein the end of all things is at hand. Thus have you heard the Apostles doctrine and the exhortations which he hath inferred upon it. A more profitable theme, I am sure, we could not have had in these last ages. Now are the times wherein the lusts of the flesh abound. For whereas the soul of man is distinguished into these three powers and faculties, to wit, the Reasonable, Angry, 
Rationalis. Irascibilis. Concupiscibilis.  and Lustful faculties: The first may seem to have borne sway in the first age of the world, when the invention and finding out of Arts and Sciences flourished. The second, in the second age of the world, (from Ninus to julius, as Melancthon hath it:) then were the brave Warriors, as David and other Worthies. The third is all in all in this last age of the world, wherein back and belly do steal away all our care and observance. If ever, than much more now doth the soul live in her senses. Now we are so fare from sobriety, that Covetousness and Epicurism do lord it. Now we are so fare from watchfulness, that Security hath taken hold of the best. Now we are so fare 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 we may be stirred up to these things, lest God do suddenly come in flaming fire, to render vengeance unto us before we be ware.  
Soli Deo gloria.   

THE NEW MAN'S NEW LIFE. UPON GALATH. 2.20. By ROBERT ABBOT.  
LONDON, Printed by John Haviland for Nathaniel Butter. 1623.   

TO THE Worshipful his worthy friends, Master WALTER ROBERTS Esquire, and Mistress MARGARET his most loving yoke-fellow; Life, Health, and Salvation.  
Worshipful and worthy friends:  
THIS Sermon hath been some years in both your hands. And I see in the return of it the good entertainment which it hath found, by the well-wearing of the Copy while it was in your custody. It was the request of one of you, but it was, in the enjoyment, common to you both: and I joy that the word of God delivered plainly, in evidence of spirit, can find such favourers. 
Psal. 45.12.  Though the daughters of ●yrus with the rich of the people do homage before the face of God's Church with presents, and Egypt do sometimes secure Christ, 
Matth. 2.  yet ordinarily the poor receive the Gospel. Oh how hard is it for a learned Pharisee, or for a Ruler of the people to yield to the doctrine of a crucified Saviour. 
Puto multos potuisse ad sapient●m p●rv●n●re nisi putassent se pervenisse.  Many might have been wiser, if their breeding had not taught them to think that they had wit enough. To see therefore Heirs of great Houses, and men and women of quality and fashion (as we say) to renounce their own wisdom, and to become fools that they may be wise, is a spectacle worthy the beholding. How glorious an example doth History offer unto us in King Alfred, who is reported to have divided the night and day into three parts. Eight hours he spent in writing, reading, and praying: eight hours in sleep, and other bodily provisions: and eight hours in hearing the complaints of his subjects. Lay before your eyes, I beseech you, such excellent patterns: and by how much more rare and difficult it is (in the throng of so many temptations both at home and abroad) for eminent persons to be eminent in grace and goodness, and to appear above others as the tops of the mountains in the ebbing of that great Flood, 
Gen. 8.5.  by so much show your godly cares to strive to enter into the straight gate, and, as they who are violent, to take the kingdom of heaven by force. There are two dangerous rocks in the course of Christianity, which I pray God you may still avoid: the one is fruitless knowledge; the other is the mixture of fleshly wisdom with the wisdom of the spirit. Many are like to the Athenians, 
Nummos habuerunt ad numerandun, scientiam ad sciendum.  of whom it is said, that they had their money only to tell, and their knowledge to know. Oh what a butterflies life is this, who spends her time in painting of her wings (as some Naturalists have said) even a these men do in gilding of their brains. Demosthenes was little the better, though when he went in the streets, the people would say, There goeth learned Demosthenes: neither shall we be ever the happier, except our heads rule our hearts, hands, and feet, to love and do according to Gods will. If we know these things, we shall not be blessed except we do them: for the knowledge that bringeth blessing is compared to the waters of the Sea, which as they are plentiful, 
Es. 11.9.  so they are brackish, yea and are conveyed unto us by the salt of the earth, to season us, that our obedience may be better than sacrifice in the sight of God. As for the mixture of worldly wisdom, do ye not see how it choketh and smothereth grace? This is that god (Policy) which we worship, and of which we make more account than of God and Man. In this we hide ourselves from simple honest men and fools; and of this we have so high a conceit, that we flock to those Idols that most flourish with it as to an Oracle. It is our purveyor to get, our Treasurer to keep, and our Steward to spend: so that if we can get, keep, or spend by policy, we never hearken to the voice of conscience, we have no feeling what God commands, nor any care what men say. By this, Kain spoke peaceably to his brother Abel when he meant to murder him. By this, 
Gen. 4.8.  
Exod. 1.10.  Pharaoh dealt wisely (as he thought) in the suppressing of God's people. By this, the Politician in the Psalms crouched and bowed, 
Psal. 10.10.  when he meant that heaps of poor innocents should fall by his might. O cursed policy, whither wilt thou go? How many Christian duties dost thou suppress in others, and hinder in thy owner? Go on (my dear and worthy friends) to govern your lives by godly wisdom, and to keep out this monster. I contemn not the gifts of any man; but desire to see God in the meanest of his creatures: yet (so far as my muddy brain can pierce) the French Charrons Books of Wisdom, under smooth precepts of wisdom, give too great way to principles of Atheism; and so magnifieth this Idol, that God loseth his honour, and nature is so lifted up, that it cannot submit itself unto the cross of Christ. I commend therefore no precepts of wisdom but Gods, and do humbly desire that jesus Christ may dwell in your hearts by faith. He alone who is the wisdom of the Father, can make you truly wise: and to follow his imitable patterns and precepts shall be your wisdom and glory. 
Sir Walt. Rawl. hist. l. 1. cap. 9 §. 4. out of Charrons chap. of Nobil.  Those that magnify this Humane wisdom, have considered three sorts of honours; Honour natural, which comes by descent, and may fall upon a true villain: Honour in parchment, which is bought with silver or favour, and depends upon the favour of Princes: and Honour personal, which depends upon virtue and well-deserving: and these men have had so much wisdom given of God, as to account virtue the form of honour, and that which gives life and being to it. To the end therefore that ye may be a little furthered by me to this true Honour, I do offer this Sermon to you again; entreating your perusal and observation. It was once heard by you with delight; ye may many times read it with the same affection, if ye find it worthy. The like power ye cannot expect, God will have this honour in his ordinance, that the lively voice shall leave a more secret working in the soul than all written scrolls. This ye shall find, that I have not strove above my ordinary strain, wherein I aim to speak to the hid man of the heart: for whom I have prepared such diet, as I may commend, if good meat be not marred in dressing. What ever they be, the defects are mine; what ever it be, the good is Gods, and for your, with other of God's peoples, goods. Let God have your praise, to whom it is due: let me have your prayers, who need and crave them, that I may still continue  
Your faithful Shepherd, wishing and striving for your eternal good, ROBERT ABBOT.   

THE NEW MAN'S New Life.  GALAT. 2.20. 
I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God.  
WE read that the tomb wherewith the carcase of proud Sennacherib was covered had this inscription; 
Jntuens me aliquis discat ess● piu●.  Let him that looks upon me learn to be godly. Much more may a spiritual eye see this engraven upon this golden saying of the Apostle; Let no man dare look upon me except he resolve to be godly. For the Apostle presenteth us himself, and all the children of God in his person, under such an one as is dead unto the world, and sin, and liveth not the life of nature, but of grace and godliness. Neither is it needless for us to behold such draughts in these days: we being not only cast asleep through our security, but dead in sins and tresp●sses, and buried under the clots of this world to the woeful misery of our souls, and the dishonour of our Maker. How needful therefore is it for us to use all means for a joyful resurrection: and amongst the rest, deeply to consider this speaking pattern of Paul in these words, which, in the natural language of them, do make some such outcry as this, Lift up your heads ye gates, and be ye lift up ye everlasting doors, that the King of glory may come in and dwell in your hearts by faith.  
To which that we may have the more hearing ears, and from which, that, by the blessing of God, we may reap the more comfort, let us, with humble hearts, carry along with us the context, sense, and several observations settled by application upon our souls.  

Context.  As for the context and coherence with the words foregoing, conceive it thus. The Apostle (being to dispute against the Galatians, 
Galat. 1.6.  who had made a defection from the doctrine of the Gospel to justification by works) doth plainly set down this proposition, That we are not justified by the works of the Law, 
Galat. 2.16.  but by the faith of jesus Christ. Which being proved by a reason drawn from the feeling, judgement, and conscience of the best jews, in these words [we know;] as also (as it is thought) by this testimony, 
Psal. 143.2.  that by the works of the Law no flesh shall be justified in God's sight: he (foreseeing that this doctrine of free justification without our works might by false Apostles be charged with carnal liberty) doth propound an objection to that purpose; Is Christ the minister of sin? and doth with a secret detestation answer it, God forbidden: As if he should say, Fare be it from the doctrine of the Gospel to give liberty unto sin: for as I will at no hand build again justification by works, which I have destroyed, because I can find no comfort in the Law, I being dead unto it, and it driving me to Christ: so I do know that Christ is not only my price but my purger: that Christ doth not only say, Thy sins are forgiven thee, but sin no more lest a worse thing come unto thee. For I account myself crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God.  
Thus I have brought you unto the Text. 
Sense.  In the consideration whereof, I would next entreat you to stay a while upon the meaning of the words, lest the hard and difficult phrases thereof, like asahel's body, 
2 Sam. 2.23.  do hinder the passing of the people by.  
The hard phrases are five. The first is when he saith [I am crucified with Christ:] for how can this be true, when he was not converted to Christianity before Christ's ascension was passed? For the opening of this, you must know that th●re is a double crucifying spoken of in the Scriptures. The first is Actual, and so according to a double custom it may signify two things: for according to the custom of the jews it is to be stoned to death, 
Alsted. in Theol. Catech.  and afterwards with cords to be bound unto a cross, and to be set up (as upon a gibbet) for a terrifying example to the like offenders: (but thus neither Paul nor Christ was crucified, 
joh. 18.31.  for it was nor lawful for the jews at that time to put any man to death.) But according to the custom of the Gentiles it is to be racked and fastened to a cross, with nails driven through the hands and feet of a living man, and so to continue unto death. Thus Christ was crucified, but not Paul, or we. The second is a virtual crucifying; and thus the children of God are said to be crucified with Christ, when they, by virtue of that communion and fellowship which they have with him in his sufferings and death, (as the members of him their head) do behave themselves as those that are dead to their corruptions, and find no savour in the courses of sin and vanities of this world, but spend all their livelihood in denying ungodliness and worldly lusts, and living unto God. And of this crucifying doth the Apostle speak in this place.  
The second phrase or manner of speech is in these words, [I live, I live not:] How can both these be true? I answer, they may both be true in diverse respects; I live the life of grace and godliness, I live not the life of sin and corrupted nature. As if he should say; It is true indeed, I have the same natural organs or instruments, the same head, tongue, hands, and feet: but as there is great difference between a well-tuned Cymbal, and a loud Cymbal; so is there between all my parts, when they do receive activity 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 we shall have in glory is for excellency sake called Life) so the natural life is no better than a death in respect of the life of grace.  
The third phrase is in these words, [Christ liveth in me:] that is, Christ is my life. If you ask me, how that can be? I answer, that it is by virtue of that communion and fellowship which we have with him. For as we have a natural fellowship with him, by his assuming and sanctifying our natures, and becoming flesh of our flesh, and bone of our bone: and as we have a sacramental fellowship with him, when in the Sacrament Christ is exhibited and given to the faithful receiver, as he is able to receive it for the nourishment of his soul: (which communion doth in this differ from a bare spiritual communion, 
Signis adhibitis, vel non.  that all sacramental communion is spiritual, but all spiritual is not sacramental, because this is in the lawful use of God's signs to this purpose.) So we have a spiritual fellowship with christ, when the spirit of God doth apply Christ unto us by faith, and doth so bring home and concorporate him unto us, that from the fountain of his holiness, in whom all fullness dwelleth, we find ourselves inclined and quickened to all holy obedience, and can feelingly say, That in that we forsake sin, it is from the power of Christ, and in that we purpose and endeavour good, it is by the same power also. And of this spiritual communion doth the Apostle speak in this place.  
The fourth phrase is in these words, [I live in the flesh.] He doth not say that he lived of the flesh, or after the flesh, as if he danced after nature's 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 live in the flesh? It is to live in the body: for as flesh is taken for corrupted man, when the Apostle saith, That flesh and blood cannot inherit the kingdom of heaven: 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 integral, or for the whole. And thus it is taken in this place; I live in the body.  
The fifth hard phrase is in these words, [I live by the faith of the Son of God:] What doth he mean by this? I live by faith which doth its right office to spy out, to run unto, and to receive the Son of God. For whereas upon the former speech, that jesus lived in him, it might be said; Must not the heavens contain him? Yes, saith the Apostle, for he liveth in me by faith, not by sight. But you will say, why is it called, the faith of the Son of God? Not because we should conceive that faith which jesus Christ had in himself, but that faith in us, whereby he is had and possessed of us: and is so called for three reasons.  
First, because the Son of God hath purchased it for us. The Father would not have willed it us, the Holy Ghost would not have wrought it in us, if Christ had not bought it for us.  
Secondly, because only the Son of God in Christ doth make our faith to be lawful and laudable. As Christ is man he is a creature, and we must not fly to any creature for life and salvation, and therefore not believe in him. This then is it which makes our faith in him to be warrantable, that he is the only Son of God.  
Thirdly, because it is not belief in any other person in the divine nature, that doth convey life unto us. As veins, arteries, sinews, muscles, and the like, do not convey life, sense, and motion into the parts of a man's body, but as they do receive them from their own proper head and heart from whence they are shot: so faith doth not convey spiritual life, but as it doth receive it from our spiritual head Christ jesus. Thus you may see our faith, 
Relatiuè Obiectiuè. Instrumentalièr.  called the faith of Christ, in respect of that relation which is betwixt him and it, he being the saving object of it, and that being the instrument to convey life from him to every believer.  
Thus we have the several phrases of the Text, which in their total sum make up the Apostles meaning to be thus much. 
Summe of the Text.  Do not think that, by the doctrine of justification by faith alone in Christ, I do abolish the doctrine of Sanctification by the same Christ: for by virtue of my union with Christ by faith, I do find that from the fountain of his holiness (out of whose fullness I do receive grace for grace) my sinful lusts are crucified, and I perceive myself so quickened 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 live, but my Saviour, who liveth in me by faith, whereby he purifieth my heart, to make me a peculiar Christian to himself, chosen unto good works.  
We having now stayed long enough upon the sense, may it please you from the several deductions to desire further benefit. And to this end in these words let us consider two things:  
First, Paul his method; which is this: He was first killed, and then he was made alive.  
Secondly, Paul his matter; in which he doth in his own person set down a double estate of ours.  
First, our estate in nature; which is implied, and may ●e thus expressed: that until we have faith we are but dead men. For if we live only by faith in Christ, then before we have it, we are but dead men.  
Secondly, our estate in grace; which is expressed, and may be set down in three chief points of doctrine.  
First, that we have communion in the death of Christ.  
Secondly, that by virtue of this communion we live by Faith.  
Thirdly, that it is from the virtue of Christ, that we are quickened unto all holy obedience.  
To come first to Paul's method, we are to observe, that as Paul saith, He is crucified before he liveth: So We must die before we can be made alive.  
I might here distinguish betwixt death natural, death civil (as it is termed in Law,) death spiritual, and death eternal, that so I might signify what death I mean, but that it is plain enough without that labour. Only remember that it is one thing to die for sin, as malefactors who are put to death; another thing to die in sin, as finally impenitent sinners; and another thing to die unto sin, as the godly: In which sense we must die before we can be made alive. As it is with the body, we must all die, or all be changed, 
1 Cor. 15.  before we must live for ever (which the holy Ghost maketh plain, by the similitude of Wheat or some other grain:) so is it with the soul. Hence is it that God doth both exhort unto this death, 
Coloss. 3.5.  when he saith, Mortify your earthly members; and also promiseth life upon that death, when he saith, 
Rom. 8.13.  If ye mortify the deeds of the body by the Spirit, ye shall live. Neither may we wonder at this truth, whether we consider the goodness of grace, or the malice of sin.  
First, if we respect the goodness of grace, it is expressed by two effectual words for this purpose. For sometimes it is called a Resurrection, 
Apoc. 20.6. john 5.25.  as john saith, Blessed are those that have part in the first Resurrection: And Christ, The dead shall hear the voice of God, and shall arise: Both which places do speak of a gracious arising from sin. As therefore the holy Ghost saith, All must first die, and then comes the resurrection to judgement: So all must first die to sin, or they shall never arise to live godlily. Sometimes again it is called a Quickening; 
Psal. 119.25.  as when David saith, Quicken me according to thy Word. As therefore the Apostle saith, 
1 Cor. 15.  O fool, that which thou sowest is not quickened except it die: So neither are our souls quickened except they thus die.  
Secondly, if we respect the malice of sin, it is such a deadly adversary, that we cannot be delivered from death in sin, but by the death of sin: if we do not kill sin, sin will kill us. As AZahel pursued Abner like a swift Roe; so doth sinne us even unto the grave, and will never give us rest till it be quite vanquished in the perfect mortification of the body against the day of the Resurrection. As therefore we do desire that grace may live; so we must strive that this deadly enemy of grace may die.  
Use 1 We, having thus considered the truth of this point, may derive from it both matter of doctrine, and matter of exhortation. As for doctrine, it learneth us that there must be a thorough change in all the children of God before they can be termed gracious. 
john 11.  As when Lazarus who stunk in his grave, was raised from death to life, there was a thorough change in him (a change in his parts essential, and a change in his parts integral, in which respect a man might well have said, here is not the same man:) even so is it with every one of us, when God makes us gracious: which change that we do not conceive to be substantial, we must mark (as we are often taught) that as there are three things to be considered in an instrument, the body, the strings, and the harmony wrought by the skill of the player: So in man there is the body and soul, the faculties, and the work of them. Now, touching this change, the body, soul, and faculties remaining entire, the change is made in the last; when discord thorough the whole man is changed into concord, and anomy in all the powers of man into conformity to Gods will. For this cause sanctification may be compared unto our sense of touching: If of blind we are made seeing, there is a change but in the eye: if of deaf we are made hearing, there is a change but in the ear: if our smelling be restored, there is a change but in the nose: if our tasting be brought to us again, there is a change but in the : but if our feeling be lost and restored, there is a change in the whole body. So is it with this spiritual Resurrection and quickening, which worketh a change in the powers of the whole body and soul in putting them over to God's use. There must be a new understanding quickened to know Gods will, a new heart quickened to incline unto it and embrace it, new bodily instruments quickened to be weapons of righteousness unto holiness, yea and the whole man, 
2 Cor. 5.17.  or a new man, or a new creation, both in the whole soul, and body, and spirit, to be kept blameless until the coming of our Lord jesus. 
1 Thess. 5.23.  Thus in the first place let us take notice of this point, that so we, entering into ourselves and viewing the whole man, may discern by a change or no change, whether we are sanctified and quickened yea or no.  
Use 2 Secondly, this point serveth also to exhort every one of us to a conscionable care to try whether we have life in us yea or no. If we live, we can say, as the father of his prodigal son, This my son was dead, and is alive: So I was dead, yea I am dead unto sin, and am alive. We have no more assurance that we are alive, than we have certainty that we are dead. If England and Ireland lay claim to one piece of ground, the trial must be this: Put a snake into it; if it life's, it belongs to England; if it dieth, it is Irish ground. Right so, if there be a controversy between God and the Devil, whose possession man shall be, the trial shall be thus: Put the Serpent sin into him; if it live, he is the Devils; if it pine away and die, he is part of God's heritage. Will you inquire then how we shall know whether sin die in us yea or no? I answer, as a man may know whether another be dead unto nature, by the antecedent of death, to wit, sickness; by the concomitants of death, namely, the decay of senses and pangs of death; and by the consequents, which are, coldness and putrefaction: So answerably we may know whether we are dead unto sin these three ways.  
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 sick of sin. If as a man surcharged with gross humours, is never at ease till he have abated them by vomit or purge; so we oppressed with our sins can have no rest in our souls, till we have discovered sin to ourselves by examination, opened it to God by confession, executed revenge upon it by godly sorrow, and purged it by faith in Christ: then sin is in a good degree to death.  
Secondly, by these two concomitants which go with it. First, the sense of sin must decay: If therefore our eyes do feebly behold vanity, and not with that vigour and content as before; if our ears cannot endure to hear of it; if we fly from the garment spotted of the flesh, as from a Serpent; if we find no relish and savour in it, but with an honest heart can say to it, as to an unprofitable thing, Get thee hence; then are we in a second degree in the death of sin. But if secondly we are come to the pangs of this death, and do find that our sins (through our loathness to forsake them) have strove and struggled as for life, have disturbed the peace of our souls, have sadded the flesh, as those that mourn for the death of their friends, have comforted the spirit, as those that rejoice at the death of enemies; and so have made the pains of the new birth the greater; then are we a degree further in the death unto sin.  
Thirdly, we shall know it by these consequents which follow upon it, to wit, coldness and putrefaction. If therefore the heat of sin be over, 
Esay ●  and the spirit of burning do by degrees take possession of the place to consume it: and if it rot and stink in our account, and make us a burden to ourselves, so long as it retaineth livelihood in any corner of our bodies or souls: then this is a fourth degree in the death of sin; and that which may assure us of a good measure of attainment to the crucifying of sin, and living unto grace and godliness. In the fear of God, let us now return into our own hearts and examine ourselves, when we are still, by these signs, to see what proceed we have made in passing from death to life; that so if we find ourselves to have part in the first Resurrection, we may be assured of our portion in glory to come.  
Having thus brought home Paul his method unto our consciences, and knowing that these two things are special means under God to work it upon us; to wit, the knowledge of our danger, and the knowledge of our deliverance: therefore let us go on to consider Paul his matter in this Text. In which, concerning our misery implied, we are to observe, That without faith we are but dead men.  
If faith in jesus Christ be our life, then without it we must needs be dead. That which God said to Abimelech, when he had taken away Sarah, 
Gen. 20.  Abraham's wife, Thou art but a dead man; may be said of all men before their conversion to God. Hence is it that Paul telleth the Ephesians, That till Christ came they were dead in sins and trespasses: 
Ephes. 2.1.5.  And the Colossians, 
Col 2 13.  That till God quickened them with Christ, they were dead in sins, and in the uncircumcision of the flesh. In this respect those Hypocrites, who never cast their natural hackle, 
jude vers. 12.  are said, to be twice dead and plucked up by the roots: yea, and for this cause Christ accounteth such no better than dead, 
john 8.24.  both when he saith, Except ye believe that I am he, ye shall die in your sins: As also when he chargeth Sardi to be dead; 
Apoc. 3.1.  and biddeth that cold disciple to follow him, 
Matth. 8.22.  and let the dead bury the dead; that is, let those who for want of faith are spiritually dead in sin, attend upon the funerals of those who are corporally dead for sin.  
Neither is this obscurely signified by the Ancients, when they do compare a sinner, who goeth on in his natural course, to Lazarus, who had been dead four days. The first, by the lust of sin: the second, by consent to sin: the third, by the practice of sin: and the fourth, by custom in sin, 
Consuetudo peccandi tollit sensum peccati.  when use in sinning doth take away the sense of sin, as in a stark dead man.  
We will not wonder that without faith we should be in no better case, if we shall consider the fit resemblances between faithless and dead men; which may be set down as so many reasons in forcing this truth.  
First, because as in dead men natural heat is extinguished; so that, if you bring them to the fire, put strong waters into their mouths, rub them, chafe them, yet no heat appeareth: so where there is no faith, there is no zeal for heavenly things. In their own quarrels they do with Nabuchadnezzar heat the furnace seven times hotter; but in the quarrels of God they are key-cold (as we say) and are frozen upon the dregs of their own secure hearts as upon the Icy Sea.  
Secondly, because as dead men are so senseless, that their eyes see not, their ears hear not, their hands touch not, their palates taste not, and their nostrils smell not: so in them who are void of faith, their eyes see not from whence they are fallen, or into what misery and danger by sin and punishment; their ears hear not the voice of God that they may be saved; God calleth out, Awake thou that sleepest, stand up from the dead, and Christ shall give thee light, but they hear not the voice of this charmer, charm he never so wisely.  
Thirdly, because as dead men smell earthly, and are carried downward to the centre without any aptness to rise and elevate themselves: so where there is no faith, men savour of nothing but the earth (according to that of the Prophet, O earth, earth, earth, hear the word of the Lord) and are carried downward like moles and muck-wormes, and would be beholding to God if they might always live here in ease, singing Peter's song upon the Mount, Master, it is good for us to be here.  
Fourthly, because as dead men, though they have no life, or sense, or motion in them, yet they have their eyes looking up to heaven (except, as in Jacob's case, some joseph close them:) so faithless men will have an eye to heaven, and looks to that purpose (as Balaam when he desired to die the death of the righteous) though they are like the writings of living men upon dead men's tombs, or a scroll of Scripture going out of the mouth of a man painted in a Church window, or on a wall.  
Fiftly, because as dead men are subject to corruption, which made Augustine, when he beheld Caesar's corpse in his sepulchre at Rome, say to his mother Monica; Behold Caesar fallen to rottenness, his belly burst with swarms of worms, in the hollow of his head where his christ all eyes stood, two hungry toads are feeding, his teeth appear for want of lips to cover them: and then he crieth out, Where is thy magnificence, O Caesar? so the faithless are corrupt like an apple rotten at the core, like an old doting tree perished at the heart, 
Psal. 14.  according to that of the Psalmist, Corrupt are they, and are become abominable in their wickedness, there is none that doth good, no not one.  
Use 1 Thus we have taken a view of our misery in this point: and may easily receive from it both matter of doctrine and practice. First for doctrine, we may learn three points.  
First, what is the reason that so many hear the word, and so few are benefited? Truly herein lieth the cause, because men want faith, and so are dead. Call, and hollow, and whoop in the ear of a dead man, pinch and pull him, yet he ariseth never the sooner; and we do not wonder, because he is dead: so neither can we wonder that those who are dead in sins and trespasses, do not hear the voice of God and live; because they are dead.  
Secondly, we learn that we have no disposition in ourselves to faith and goodness. Alas, we think that we have faith to please God withal at an hour's warning; therefore we presume to go on in sin till the hour of death. But can a dead man command faith in the hour of need? I know that when God hath enlightened the understanding, and revealed jesus Christ the object to be received and rested in, and sanctified our souls by giving us the spirit of faith, which taketh away our natural death, than we are co-workers with God (according to that old and true saying, The will being first wrought upon, 
Voluntas acta agit.  doth together work with the first mover:) but take a man in his first ability and possibility to help himself, and the body is not less able to help itself without the soul, than the soul is to help itself without the living seeds of faith foregoing and fore-planted in the new creation of our hearts.  
Thirdly, we learn from hence also, that so long as we are without faith, our bodies are but (as it were) our dead souls graves. 
2 Cor. 5.1.  If the bodies of God's children are an earthly house, or a house of mud walls as well as others, than the bodies of natural men cannot but be loathsome graves. And what should dead men do with other dwellings? or why should we think other of dead men's habitations? For do but mark: First, the soul doth annoy the good with many loathsome smells of sin and damps of iniquity, as out of a grave. As God doth (as it were) smell a savour of rest in the exercises of faith in jesus Christ, and a sweet perfume in the faithful prayers of his children; so do the souls of the godly also: and as sins make many stinks in the nostrils of God; so likewise in the nostrils of good men. Again, the faithless soul, as if it were penned up in a grave, hath no freedom nor elbowroom in the body to exercise itself either in natural or spiritual things In natural things it cannot give a power of growing, sense, or reason at its pleasure: for how many dwarfish, dumb, deaf, and foolish men and women are there in the world? how is it with all of us, who can neither add one cubit to our stature, nor m●ke one hair either black or white? In spiritual things we are dead, as I have said. Lastly, as a grave doth make that body that is put into it to rot, and turns it for the most part into its own common nature: so the body (if God do not work by the miracle of faith, and sustain us by virtue of the covenant) will more corrupt, and make the blind soul more earthly, sensual, and devilish. For as he that cannot work but by a bad instrument, will be brought so out of square, that custom will breed another nature never to bring forth better fruits: so the soul being tied unto the body as to its proper instrument (it not being elevated by the spirit of faith) through custom and long continuance is brought to rot in bodily exercises and earthly things. Seeing therefore that our bodies are graves for our natural dead souls, oh that all of us 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 living in Golgotha among dead men's graves and skulls: that the bad might content themselves with a mean grave, except they had more hope of a comfortable resurrection. That dead man were but possessed with Devils, who having no hope of a joyful resurrection, should spend all his time in dressing up and adorning his grave: so are all dead men in sin, who, having no hope of the favour of God, and of Christ's dwelling in their hearts by faith, do yet spend all their time in provision for the grave of their body, the very throat whereof is an open sepulchre, venting the stink of their rotten hearts.  
Use 2 Secondly, for practise, we learn from hence how to carry ourselves to our unconuerted friends: to wit, as those who pity them, and pray for them, and use all means for a holy resurrection. Hast thou a husband, a wife, a child, or any friend, or enemy that hath not faith? Pity them, mourn over them as Christ over dead Lazarus, and as thou wouldst mourn over thy dead friend. Pray to the living God that he would quicken them. And as in the time of Christ's being upon the earth, they either brought their dead corpse to Christ, or besought him to come to them: so let us deal with our faithless friends; that is, let us seek by all means to bring them to Christ in the word and prayer, to see if yet Christ will meet them in his own ordinances, to raise them out of their stinking graves of sin. Oh that we would never forget to deal thus with those to whom we stand nearest in relation, that so at the length custom, if not conscience, may prevail with us to do it unto others; especially considering (as I said before) that it is full of discontent and misery to spend our days among dead men's tombs.  
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 have communion and fellowship in the suffering and death of Christ.  
This is plain from the words of the Apostle [I am crucified with Christ;] which cannot be but by virtue of our communion with him. It is true, that if we consider Christ as an individual person, and us as particular branches of another stock, we have no fellowship with him: For whereas fellowship betwixt disjoined persons may arise, either by working the same work in kind which another doth, 
Operando.  as in Corporations, brethren of the same Trade; or by a coworking and partnership in the same work, 
Cooperando.  as when two men are conversant in one and the selfsame business; 
Cons●ntiendo.  or else by consenting to the act of another man, as when David had fellowship in the murder of Vriah: whereas (I say) we may be thought to have fellowship with Christ one of these three ways; yet we neither being actually crucified, nor crucified with Christ, nor consenting to his crucifying for us, we cannot be said to have fellowship with him. Nevertheless if we do consider Christ as the head of his Church, and us as the members of his body: if we do consider him as set apart & sealed of God the Father to be a surety for us, and us the parties to whom he is given, and for whom bound, our communion and fellowship standeth firm with him.  
Now that we may the better conceive it, we must know that we have fellowship with Christ in three things.  
First, in his Natures: for the Son of God is made partaker of the humane nature, that he might make us partakers of the divine nature. He became the son of man, that we might become the sons of God. 
2 Pet. ●●  We wanted sonship, & God could not give us that which he had not: therefore the Son of God alone took the nature of the sons of men, that he might restore us to the dignity of the sons of God.  
Secondly, we have fellowship with Christ in his goods: for (we having nothing else that may be truly said to be ours) he takes our cursed rags of sin upon him, and hath communicated us the riches of his glory. Thus saith the Apostle, God hath made Christ sin for us, to wit, 
2 Cor. 5.21.  by imputation; and is made unto us wisdom, righteousness, 
1 Cor. 1.30.  sanctification, and redemption.  
Thirdly, we have fellowship with him in his estates. His honourable estate is ours: for we are risen with Christ, 
Col. 3.1. Eph. 2.6.  and we sit with him in heavenly places. His debased estate also is ours, as his birth, suffering under 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 have the old man crucified with him, as in this Text.  
If now you will inquire, Why we are said to have fellowship in his death? I answer: For three causes especially.  
First, Because of that sacramental union which we ha●e with Christ: 
Rom. 6.  We are baptised into the death of Christ: We are buried with Christ in Baptism. Baptism doth seal unto us and give us interest in that communion which we have in his death. For as the dipping in the primitive Church; so the sprinkling of the water now doth signify and seal our death and burial with Christ.  
Secondly, Because what Christ did as Mediator of the Church, he did it not as a private person, but as the head of the Church and in the room and stead of all his elect. Hence is it that he is called our sponsor or surety. 
Heb. 7.22.  For as the debt which a surety payeth, he payeth not only for himself (because he hath willingly made himself a debtor) but for the party also for whom he is bound: so Christ payeth for us.  
Thirdly, Because when we truly turn from all sin unto God, as we do with all our hearts, make a deed of gift to convey ourselves unto God, that so in all distress we may plead as David, 
Psal. 119.  I am thine, save me, for I do put my trust in thee: 
Esa. 9.6.  so God doth make a deed of gift of whole Christ to convey him unto us. As therefore we account to have right to that which is given us, as freely and as fully as if we had purchased it, or had it by inheritance: even so we ascertain and assure ourselves of Christ crucified with all his benefits.  
Use 1 This therefore being a truth, that we have fellowship in the sufferings of jesus Christ, is of excellent use both to procure the hatred and the mortification of sin. For the first; we should grow in eternal enmity with it, when we do but think that the Lord of life was crucified for it: but if we set ourselves in Christ's room and feelingly apprehend his pain as ours, when he, conflicting with his Father's wrath, cried out, My God, my God, why hast thou forsaken me? When his soul was heavy unto death, and he, being roasted with the fire of God's wrath, did in a cold season sweat drops of blood: if we shall account his inutterable loss to be ours, to wit, that our sins made God to withdraw his loving countenance from us, good men to fly from us, our friends to deny us, our enemies to insult over us, the earth to quake, the sun to hide her light, and the rocks to rend in sunder, who will not now gnash his teeth at sin, and cry over it with a holy indignation, as the Edomites over jerusalem, Down with it, down with it, even to the ground?  
Use 2 As to the second, to account ourselves as crucified with Christ, 
1 Pet. 4.1.  is an excellent means of mortification. For he that hath suffered in the flesh hath ceased from sin: and if we are dead to sin, 
Rom. 6.2.  how shall we yet live therein? We know that when a fellow is executed, he is not only freed from the imputation of sin, because he hath satisfied the law, but from the practice of sin also. The same mind must be in us, that we may mortify the deeds of the flesh by such spiritual reasons as these are: What? am I not crucified? am I not dead? do I yet work the works of darkness, as if I lived in sin? what is it that should make me rake together the dead bones of sin to put new life into them? I know that it is death to hear of such a dying. Ah it is too true that we love our sins too well to let them be crucified with Christ. But shall I tell you what we may do to help all? I remember that it was a law in Israel, 
D●ut. 21.11, 12.  that if a beautiful woman should be taken captive in war, and any man should desire her as his wife, he must shave her head, pair her nails, put off the garment wherein he loved her (that is, take away all her ornaments) and if he then liked her, let him take her into his house. Oh that we could be wise to deal thus with sin! It hath many ornaments suitable to our corrupt natures, which do beguile the seduced and deceived eyes of our souls. Some sins are clad with profit, some with pleasure, some with honour, and other some with favour; but shave off this alluring hair, fling away these tempting garments, and then ye shall see that it defaceth God's image, dishonoureth God, grieveth and quencheth the spirit, woundeth the conscience, and presseth to hell: Now tell me whether ye like sin yea or no? Oh that this might be a forcible inducement unto us to let our crucifying with Christ have its divine force.  
It may be you will inquire for some plain direction for the crucifying of sin. If you do, I shall soon say (by God's blessing) much in a little. 
See these things more largely in my Sermon on 2 Cor. 5.17.  Mark the degrees of Christ's crucifying for us, and we must imitate it in our crucifying of sin for Christ. Christ was apprehended, put in hold, indicted, condemned, and executed: so must we deal with sin. We must apprehend it by a through examination, put it in hold by godly sorrow, indite it by a hearty confession, condemn it by a severe judging of ourselves, and execute it by faith and a good conscience. The longer we delay, the stronger sin is, and the harder to kill. Hear therefore that your souls may live Let not the devil seduce you with vain hopes of long life, or time enough to repent in. Fish's will not be caught with a bloody net: why will ye? Remember when one commended the Pope's Legate at the Council of Basil, 
Tamen Romanus est.  Sigismond the Emperor answered, Yet he is a Roman: So let the flesh commend Satan in all his sugared allurements never so much, yet let the spirit answer, Yet he is a devil. Let us never forget (and God give us understanding in all things) that he is the roaring Lion seeking whom he may devour.  
Having thus led you through the fellowship of Christ in his death; we are come to that pipe, which by the force of this our communion doth convey life through this death, and that is Faith. Touching which we ar● to observe from hence; That by virtue of this our communion with Christ we live by Faith.  
It is not our faith absolutely considered, that is our life, but as it doth unite and knit us unto jesus Christ. Notwithstanding because without faith we cannot be knit unto him who is our life, therefore we are said to live by faith.  
Which to conceive, you must know that there is a threefold life of man: First, that which doth consist of being, life, motion, and sense; and thus we are said to live a sensitive life. Secondly, that which doth consist of being, life, motion, sense, and reason; and thus we live a reasonable life. Thirdly, that which doth consist of being, life, motion, sense, reason, and religion; and so faith giveth us our gracious livelihood. For therefore is the Church called, The land of the living, because it is the company of believers: 
Psal. 142.5.  and that word which is called the word of faith, is therefore called the word of life. Hence also Christ saith, 
john 6.47.  that he that believeth hath life: and Peter calleth Christians, 
1 Pet. 2.5.  Living stones, because by faith they grow up into a holy building: yea and they are said, to be begotten to a living hope, 
1 Pet. 1.3.  or a lively hope, that is, a hope proceeding from faith our life, and receiving livelihood from thence to issue out into the acts of life.  
Neither need it seem strange unto us, that faith in Christ should be our life, if we do consider these three grounds.  
First, That by faith alone we have interest in our Saviour Christ, who is the only way, truth, and life. 
john 14.6.  For God hath set him forth to be a reconciliation through faith in his blood: 
Rom. 3.25.  and we are righteous before God by the faith of jesus Christ. If therefore we call that our living, which is the instrumental cause of our natural living good; much more faith which is the instrument of our spiritual good.  
Secondly, By faith alone we have right to those means of salvation wherein we have 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 hear it: 
Hebr. 4.2.  that so they may take it home and apply it as a good plaster to their infected souls. As to the Sacraments; they do not seal a blank, 
Rom. 4.11.  but are signs and seals of the righteousness of faith: and when we come unto them we draw near unto 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 use to bestow such savoury blessings upon his enemies) but no peace without justification by faith. 
Rom. 5.5.  As to prayer, 
jam. 1.6.  we must ask in faith, nothing wavering. We therefore having right unto these things only by faith, it is not unworthily said to be our life. Thirdly, faith giveth unto us a right & title, yea & a comfortable use of all the things of this life. In faith (that is, having 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, & whatsoever is not of faith is sin: that is, whatsoever is done with a trembling, 
Rom. 14.23.  wand'ring, & gainsaying conscience, 
Dubitante, Errante, Repugnante cons●ient●a.  when we have not both warrant in our hearts that our persons are reconciled unto God in jesus Christ, & that our action is agreeable or not repugnant unto God's will, is sinful. Seeing therefore that our faith only giveth us a comfortable right both to the principal and instrumental causes of our spiritual & natural living good, we may rightly conclude, that the just man doth live by his faith. 
Hab.  Fron which doctrine we may learn two profitable lessons: Use 1 first, concerning ourselves; and secondly, concerning others. Concerning ourselves we learn, that as the life of a man doth take possession of the whole man, and quicken all the parts of him, and by degrees driveth out all the death which there it findeth: so faith possesseth, quickeneth, & driveth out death from the whole soul. As when water is set over the fire, that heat which doth come unto it doth by degrees possess, warm, & drive out the cold of it: or as when the sap doth in the spring arise out of the root of the tree into the body and branches, it doth take away all the unfruitfulness of it, & by degrees doth make it bring forth bud, leaf, and fruit: so faith dealeth with our souls. For as the life of man is a power diffused through the whole man: so faith being the life of the soul is a power diffused thorough the whole soul. So that faith must be both in the mind, and in the heart. It must show itself in the mind in three things. First, in the knowledge; for there is something even in the very enlightening of the understanding, which is of the nature of faith. Therefore the Prophet saith, 
Es. 53.11.  that the knowledge of thy righteous servant (that is, CHRIST) shall justify many; which yet cannot be wrought without faith. Secondly, in the judgement, when we being inwardly convinced, do clearly resolve that Christ is the way to be happy, and therefore the only good tidings which our hearts can rest upon. This made the Apostle say, 
Phil. 3.8, 9  Doubtless I think (that is, this is my resolute judgement) that all things are loss and dung in respect of Christ. Thirdly, in our memories; when the greatest care in us is, (among other things) to lay up the words of our blessed Saviour, 
Luk. Psal. 119.  and to hide his promises in our hearts. Again, faith must show itself in the heart, when the heart believeth, 
Rom. 10.9. Act. 8.39.  yea when we believe with all our hearts: and this it doth in three things also. First, in the appetite and desires; when a man is so fare exercised in the spiritual seeking of Christ, that he desires rather to part with all the world if he had it, than not to have some comfortable assurance of God's love in jesus Christ. And whosoever shall thus sell all to buy the pearl, hath true faith: for God heareth the desires of the poor; 
Psal. 10.17.  yet he heareth not to our comfort our prayers, except they be faithful. 
Matth. 5.6.  And they are blessed that hunger and thirst after righteousness; yet none are blessed with Abraham, but they who are of the faith of Abraham. Secondly, in the affections; when the soul is confident, and resteth upon the promises of God in Christ, as the only ground of happiness. For when there are no arguments drawn from a man's sense and feeling, which may persuade him of God's love in Christ, yet he doth confidently rely upon it, then is he said to live by faith not by sight, as joh who professed, that though God killed him, yet would he trust in him. 
job.  Thus also doth faith quicken other affections, (as joy, fear, love, and the like) directing them to their right objects, and bringing them by degrees to this measure, that they are spent upon Christ without measure. Thirdly, our faith doth show itself in our wills; when the soul having many times a blessed experience of God's love is persuaded of it. Thus Paul's faith showed itself, when he said, I am persuaded that neither life nor death (and so forth) shall separate us (that is, 
Rom. 8.38, 39  me and other Christians) from God's love which is in Christ jesus our Lord. Which persuasion (as I take it) doth more naturally belong unto the will, it being more proper to the understanding to be convicted, and to the will to be persuaded. So that though the soul be many times tossed with temptations, fears and terrors, yet more or less it is much refreshed with this persuasion.  
Thus we see how faith quickeneth the whole soul of the godly man. In which respect if we be quickened from the death of our understandings, and not of our desires; if we perceive the inliving of our desires, and not of our wills and affections, we have just cause to suspect that we have no faith. For faith is in no part of the soul in any measure, where it is not in all parts of the soul in some measure. For in this doth the life of the soul differ from the life of the body: that the life of the body doth begin in the heart, it being that which first life's, and doth end there, it being that which last dieth; but the life of the soul which can never perish (though it may seem not to work for some time, like a member deadened with a blow) as it is in our first regeneration (like light in the air) shed abroad thorough the whole soul; so it is always to be found in all the powers of the soul, though in some man it be more predominant in the understanding, in some in the desires, and in some others in the will and affections. Now therefore let us from henceforth enter into our own souls, to try whether we have faith yea or no. If we have, it is our life, and if it be our life, it quickeneth both our understandings to know Christ, our judgements to approve him as our only Saviour and Redeemer, our memories to treasure up the promises, our desires to have an unquenchable thirst after him, our affections to be spent upon him, our wills in some measure to be persuaded of his love to us, and our whole souls to droop and mourn in our Christian joy, because we cannot receive him more fully in the whole to our endless comfort.  
Use 2 Secondly, concerning others, we learn from this life of faith, who are the men that only may be said to live: to wit, the godly man; because he only hath faith. The great man liveth gallantly, the voluptuous man liveth merrily, the rich man wealthily, the politic man warily, only the faithful man liveth indeed, because he liveth graciously. This is true life, and all other lives are deaths to this. The wealthy man's life is full of care, fear, grief; but Faith triumpheth, That neither life nor death, principality nor power, things present nor things to come, shall be able to separate us from the love of God in Christ jesus. The poor man's life is full of discontent and penury; but Faith can want and abound, and in stead of other dainties doth every day feed upon Christ. The Infant's life is full of mourning and crying; but Faith glads the heart in the midst of heaviness, and makes it many times rejoice with joy unspeakable and glorious. The young man's life is full of passion, wavering, and fickle inconstancy; but Faith doth so ballast our souls, that we run a settled course, and swear to keep Gods righteous judgements. The old man's life is full of deafness, dulness, decayednesse; but Faith seethe thorough the clouds life in death, glory in shame, yea it heareth the voice of God in every sentence, and though the outward man perish, yet in the inner and hid man of the heart, Faith reneweth us daily. Although therefore we must live other life's both natural and civil, yet let us make more account of this, That Christ liveth in us by faith, than of all other lives whatsoever.  
Thus have I brought you along unto the last thing which I shall observe from hence, that is, the exercise and expressement of that power which Faith giveth us by our communion with Christ in a virtuous and holy life. For as he hath said, that we have fellowship in his death for our mortification; that we are quickened by faith in him for our vivification: so, that we, through that quickening power which we do receive from Christ by faith, are made lively unto all holy obedience. Therefore is it that the Apostle saith, It is not I, but Christ that quickeneth me, concerning the life that we now live, to live graciously. Whence we must mark: That it is from the virtue and power of Christ, that we are quickened to all holy obedience.  
Though we have faith, yet we must not pride ourselves in it; for it is not faith in itself that quickeneth us, but as it is a divine power, whereby we do receive that life which is in Christ. 
john 5.21.  Therefore is it said, That the Son quickeneth whom he will. Yea, and hence is it that the Scripture is so exact in setting down our weakness. For whereas there are seven degrees to be considered for the effecting of a good thing, the Scriptures show that man is weak in all of them. 
Psal.  Can man think good? No: The Lord knoweth the thoughts of men that they are but vain: and we are not sufficient of ourselves to think a good thought. 
2 Cor. 2.14.  Can we understand good? 
1 Cor. 2.14. Rom. 8.7.  No: The natural man perceiveth not the things of the Spirit of God; Yea, the wisdom of flesh is enmity against God. Can we will and desire good? No: It is God that worketh in us both the will and the deed. 
Phil. 2.13.  Can we speak 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 David 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 less could he turn his heart. Can we begin to do 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 work in us. 
Philip. 1.6.  Can we do or work any good? No: I know that the way of man is not in himself; 
jer. 10.23.  for without Christ we can do nothing. 
joh. 15.5.  Can we perfect any thing that good is? No: To will is present with us (as with Paul) when we are sanctified, but we have no power to perform. If God should bring us to the gates of heaven, and there leave us, we should perish. He must still be with us both as the author and finisher of our faith. 
Hebr. 12.  It is he that must admonish us of that good which we have to do, 
Monendo, Movendo, Removendo.  that must stir us up to do it, and that must remove those, impediments which hinder us. Now why should the Scripture thus anatomize the parts of our weakness in good, but to teach us that all our strength and power is from Christ?  
Excellent also to this purpose is that Evangelicall outcry: Ho, every one that thirsteth come ye to the waters, 
Es. 55.1.  and ye that have no silver come, buy, and eat; come I say, buy wine and milk without silver and without money. Into which words if we pierce with a spiritual eye, we shall find that they offer two things to be considered: A good turn from God, and a duty from us. In the first, he doth first condition with the buyer, and he doth allow or licence two sorts to buy of him: Him that is thirsty, that is, he that out of a sight of Christ's worth, and his own unworthiness doth pant after Christ; and him that hath no silver, that is, he that hath denied himself, and in his own eyes is nothing: secondly, he doth make his offer; In which, first, he doth make known his warehouse, that is, Christ: and thus much is implied in the nature of the words, which are a prophecy concerning Christ: secondly, he offereth his ware under three words; water, milk, and wine; implying that in Christ is to be found matters of conveniency, necessity, and delight: thirdly, he pitcheth the price, and setteth it down negatively, that God keepeth an open house for beggars, and not a shop for buyers; he keepeth an hospital not an ordinary: for it cometh without silver and without money. Secondly, he setteth down a duty from us: for he telleth us that if we be such buyers and like the price, we must come, buy, and eat. So that in these words you may plainly perceive that the Prophet doth clearly set down these two things. First, that we have nothing, we are without spiritual silver and money. 
Phil.  Secondly, that Christ is all in all things unto us, and that God doth bless us with all spiritual blessings in heavenly things in Christ. 
Eph. 1.3.  Hence is it that the holy Ghost saith, It pleased the Father that in him should all fullness dwell: 
Col. 1.19. joh. 1.16.  and that out of his fullness we all receive grace for grace; that is, the free favour of the remission of our sins, and all other spiritual good depending upon it, for the free favour of God is Christ himself: yea and all this out of God's appointment, 
1 Cor. 1.30.  who hath made him to us wisdom, righteousness, sanctification, and redemption.  
Use 1 Oh that the consideration of this point might thoroughly enter into our souls! for we shall find it both to be a ground of the denial of ourselves, and of attendance upon Christ. Christ doth require that we would deny ourselves, and follow him: and in this doctrine we have a ground for both. First, for denial of ourselves; who doth not deny himself, and make himself nothing in his own eyes, when he duly considers that it is Christ who quickeneth him? I know that naturally we have a great desire to have some worth in ourselves. I remember how it was with Alexander when he went into the Indies; he caused horseshoes, and bits of bridles, and spears, and swords of an unwonted bigness to be left behind him, and all because men, that came thither in aftertimes, and should hear that Alexander had been there, might say, Surely Alexander was a mighty man indeed, a man of great power and worth: right so is it with us; we are sick of the same disease: we desire with Saul, to be honoured before the people: we would fain be some body, or at least we would be worth more than nothing. Hence do come the dividing conceits between God and man's will in the power of conversion, and betwixt faith and works in the case of justification. Hence also comes in the cursed opinion of merits (at the least in the gracious works of God's sons) and of our being saved by our good belief to God-wards; by loving God above all, and our neighbours as ourselves, and the like. But let us never forget that Christ must increase, and we must decrease; that it is Christ that liveth in us (even when we are at the best) and giveth us all power, and that therefore we have and are nothing: Christ never helpeth but in extreme need. As God dealt with the Israelites at the red Sea, when the Sea was before them, the hill● upon one hand, the sea on the other, and the Egyptians behind them, than he saith to Moses, Stretch out thy rod; and to the Sea, Stay thy proud waves, be made into walls for the defence of my people: so Christ when he bringeth his disciples to cry out, Save Master, we perish, than he rebukes the winds: when they cry out with jehoshaphat, Lord we know not what to do, but our eyes are towards thee; when they have no power, no worth in themselves and their own eyes, than he makes them strong in the Lord, and in the power of his might. As therefore we love our own souls, as we desire to have part and fellowship with Christ, to be made wise by his wisdom, without guilt with his righteousness, without prevailing filth with his holiness, and without apostasy with his redemption: so let us be careful to deny ourselves, and lay down at his feet the crown of our glory.  
Secondly, for attendance: who will not follow Christ, who is such a bountiful master, that he putteth new life into all his followers? No great men need sue for attendants; yet their followers many times are compared to fasting days, which are next unto holidays, but otherwise they are the leanest days in all the week: much less need those honourable masters sue for any, who do most for their servitors, they shall have offerers good store. And shall it be otherwise with Christ? Shall such a master want followers, 
Matth. 11.  who calleth out unto us, Come unto me all ye that are weary and heavy laden, and I will refresh you? Oh what an argument is this that we feel not the want of Christ and his society! It may be you will say, that Christ indeed claddeth you with mourning and persecution: and is he also the fountain of life and holiness to them that come unto him? Yea verily: As Adam's unrighteousness and unholiness is the fountain of our guilt and corruption: so Christ's righteousness and holiness is not only the matter of our righteousness, but the root of our sanctification also. By faith we are united unto jesus Christ, and ingraffed into him, and as the root doth send up juice into the branches; so doth Christ shoot in divine spirits, and infuse holiness into his members. But, saith the believer, I have believed in Christ, yet I find not my bloody issue of sin to be stayed with this touch. Listen therefore a while. It is possible for us to have spiritual life, and not to discern it. And if yet further thou do inquire, how this our communion with Christ may so be advanced, that we may find life derived into our souls from our spiritual touch of Christ? I answer: In the use of three ordinary means of salvation. First, in prayer: Ask and I will give. If the spirit of supplication cometh 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 showers; yea and openeth all the passages betwixt Christ our head and us his members, whereby spiritual life is derived into us. Which of God's children have not felt sin stabbed and dying in this duty, and Christ living to control sin, and to comfort us against all discouragements.  
Secondly, in the word of God preached: Hear and your souls shall live. Where is he who hath heard of conscience, and not of custom, who hath not found Christ in this duty lashing the seared conscience, quickening 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 spiritual communion of the body and blood of Christ. What faithful man hath not felt Christ cast an inward shame upon the soul for entertaining him into so foul an house? Yea, and how easy is it in that seal of God's favour to find him pricking the soul for sin past, and strengthening the weak hands of faith against sin to come? As thou wouldst have comfort to thy soul, mark● how Christ deriveth holiness in these means of salvation, that thou mayst find it drop by experience, that so thou, perceiving him to be such a fountain opened to the house of David for sin and for uncleanness, mayst run unto him for cleanness, and follow after for comfort and stability in all thy courses.  
Thus we have considered our misery to lament it, and our deliverance to work in us thankful hearts. As therefore the jews vowed, If I forget thee, o jerusalem, let my right hand forget her cunning: so with an humble resolution (depending upon the power of Christ for performance) let us determine to write Christ in red letters in the tables of our hearts, and never forget him to be the wellspring of life and holiness, that all things may be loss and dung unto us in respect of that treasure which is in him to our endless joy.  
Soli Deo gloria.   

THE TRIAL OF True Religion. UPON JAMES 1.27. By ROBERT ABBOT.  
LONDON, Printed by John Haviland for Nathaniel Butter. 1623.   

TO HIS MUCH RESPECTED FRIENDS, Master PETER CURTHOPE Gentleman, and Mistress JANE, his most dear and beloved Wife: Grace in this world, and glory in the world to come, through Christ our common SAVIOUR.  
My right worthy friends:  
HOW can I be unmindful of you, who find you still mindful both of me and mine? My studies are much refreshed by you both: if then amid my studies, I, acknowledging others kindnesses, should be forgetful of yours, my thankfulness would be near a wrack. Receive therefore this my poor Present: and if I cannot show myself in what I would, I hope you will accept of what I can. Books were never more plentiful; as knowledge, they do abound as waters of the Sea: yet there was never more need of good ones, as being one special means to pull down sin and Antichrist. I cannot commend mine to be such: yet, as God's gifts, I can commend my desires to be forward (as I am able) to do God service both by tongue and pen. I see the justice of God giving over some, who had no love to the truth, to believe the lies of the Man of Sinne. And God having made me a poor Watchman in his Church, I would willingly warn mine own sheep of the danger, both by word and writing; yet, before it goeth to others, it doth come unto you both, acknowledging your furtherances of it, and craving your favours both to entertain and use it as your own. We poor Scholars do weary our bodies many ways: by writing amongst the rest. But a valiant man will not stand upon the breach of his weapon, so he may get the victory: nor we upon the wearying and wearing of our bodies, if we may gain what we fight for, to wit, the acceptance of our labours by them to whom we do intent them, together with the salvation of their souls. However the success may be, my hope shall lift up my head amid all my faintings. Neither do I fear, but that good people will give approbation to what I have rather laboured to do, than done. My aim is but to strive for Religion, and for that Religion which will give us comfort before God. I have considered many times the danger of Idolatry: as first, that Idolaters are a sottish people, who, through God's just judgement, 
Esay 46.6, 7, 8. Esay. 54.9, etc.  withhold the truth in unrighteousness, and will not walk in the light of reason. Secondly, that they are a cruel people, 
Dan 3.  like Nabuchadnezzar, who guarded his Idol with a fiery furnace, and heat it seven times hotter for the true worshippers of God; and like the ancient persecutors under the Roman Emperors, who put Christians upon crosses and stakes, who did tear and scratch their sides with nails and claws, who cast them unto beasts, and burnt and broiled them with fire, and the like. Thirdly, that they are an alluring people, who have their vermilion Images, like those that tempted jerushalem, and their great rewards like the Devil, 
Matth. 4.  All this will I give thee (saith he to Christ) if thou wilt fall down and worship me: In which respects as Images or Idols are called Lovers, so Idolaters, Whore-mongers, who will spare for no cost or pain to satisfy their lusts; like Nabuchadnezzar, who made his Image of gold, 
Dan. 3.  and countenanced it with variety of music, to woo the minds of the simple, and to stir up superstitious affections. And having laid up these things with myself, and seeing withal that Popery cannot (with all its subtle evasions) wash itself from deep stain in this kind; equalling, if not exceeding even Heathenism itself in variety of Idolatrous lovers, as we may see by comparing the multiplicity of heathenish and Romish Idols. When I have considered, I say, 
Vide Wolfgang. Muscul. in Psal. 16. & Episc. Der. in diat. de Antichr. cap. 7. l. b. 3. cum multis alijs.  that as the Heathens had protecting Idols for Nations, as Belus for the Babylonians, Isis and Osiris for the Aegygtians, Neptune for the Africanes, the Sun for Rhodes, juno for Samos, Venus for Paphos, Apollo for Delphos, Quirinus for Rome, Minerva for Athens, and Diana for Ephesus: So Rome hath Saint james for Spain, Saint Dennis for France, Saint Peter and Paul for Rome, Saint Ambrose for Milan, Saint Mark for Venice, the three Kings for Collen, Saint Lewis for Pannonia, and Saint Mary for Helvetia. And as the Heathens had guardians for the Elements, as jupiter for the Heaven and Fire, juno for the Air, Neptune for the Sea, and Pluto for the Earth: So Rome hath Saint Agatha for the Fire, Saint Nicholas for the Sea, and Saint Theodulus for Tempests. And as the Heathens had guardians for the Fruits of the earth, as Bacchus for Wine, and Ceres for Fruit: So Rome hath Saint jodocus for Fruits, and Saint Vrbanus for Wine. And as the Heathens had guardians for their Cattles, as Apollo and Pan: So Rome hath Saint Wendaline for Sheep, Saint Eulogius for Horse, Saint Pelagius for Oxen, and Saint Anthony for Swine. And as the Heathens had their protectors for Trades, Arts and Sciences, as Minerva for Learning, Vulcan for smith's, Aesculapius for Physicians, Mars for Warriors, Diana for Hunters, Castor and Pollux for Sea-faring-men, and Flora, Venus and Lupa for Harlots: So Rome hath Saint Catherine and Gregory for Scholars, Saint Luke for Painters, Saint Cosmas for Physicians, Saint Maurice for Soldiers, Saint Eulogius for Carpenters, Saint Crispin for Shoemakers, Saint Gutmane for Tailors, Saint Magdalen and Afra for Harlots. And lastly, as the Heathens had their guardians against Diseases, as Apollo against the Plague, Lucina against the pains of women's travails, and Hercules against the Falling-sickness: So Rome hath Saint Sebastian against the Plague, Saint Petronel against an Ague, Saint Mark against sudden Death, Saint Margaret against the pains of women's labours, S. Otilia against the diseases of the Eyes, S. Apollonia against the , and the like. The consideration of all these and many other objects of Idolatry (none of which were of Gods making) hath made me many times to search into the cause of Religion, and to strive both with myself and others, that all insinuating Idolatry being laid aside and abhorred, the truth may take place both in our heads and hearts. I know that deep decisions of controversies are not so easily apprehended in our ordinary assemblies. I have sought therefore to bring the truth unto the easiest trial, in removing such ordinary exceptions as it is subject unto by the wise men of the world. Whatsoever it be, I do offer it unto both your hands: desiring God that it may confirm you in the truth of our true Religion. It shall be my rejoicing to see you and yours always walking in the truth, and so humbly resigning yourselves to the divine wisdom of God's word, both for the direction of your souls and bodies, that God may never have just cause to give you over to Schism, Heresy, Vanity, or any other wickedness whatsoever. Even so humbly prayeth he, who hath some few years had experience of your great love, and who desireth to continue  
Your faithful Shepherd, ROBERT ABBOT.   

THE TRIAL OF True Religion.  JAMES 1.27. 
Pure Religion and undefiled before God, even the Father, is this, to visit the fatherless and widows in their adversity, and to keep himself unspotted of the world.  
IT is well observed by Divines, that the Apostles, in planting and watering the Churches of Christ, laboured two things especially. First, the plain and powerful delivery of the mysteries of Faith, both by word and writing, tha● so both jews and Gentiles might be brought to embrace them. Secondly, the plain and powerful expressing and pressing of the obedience of Faith, and such a life as becometh the Gospel of Christ jesus.  
In both these kinds Paul was excellent: but in the latter he was more brief thorough all his Epistles. The other Apostles were more brief in the doctrine of Faith, and in the duties of Christian profession more large and plentiful. Saint Peter principally laboureth for piety, patience, and constancy against false apostles. Saint john for the love of God and of the Saints. Saint jude against false teachers and hypocrites. And this our Apostle james laboureth for patience under the Cross and a Christian life. In the performance whereof (as D●uines do well agree) we meet with something which doth not occur in the writings of the other Apostles. None doth so clearly deliver the cause of sin: the necessary issue of works from justifying faith: the concatenation and union of the whole Law: the imperfection of humane righteousness from the miscarriage of the tongue: our dependence upon the providence of God even in civil things: and the carriage of sick persons in those miraculous times. In these points (I say) this Apostle carrieth away the bell from the rest.  
The principal point in this Epistle doth seem to be this: That with the faith of Christ Christian works are to be joined: Wherein we must walk to the end of our Faith, which is the salvation of our souls. The principal reason whereby he urgeth it, is this: because the faith of Christ (which in securitanes is falsely so called) without Christian life is but a dead carcase or vain shadow of faith, and not a living faith, or that Spirit of Faith, which the Apostle speaketh of. Hence therefore doth he take occasion to urge to diverse parts of Christian life and good conversation. In this Chapter he treateth of three points. First, of the temptations of Christians, both outward by afflictions, 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 he shows what religion is in vain: in the second of which he shows what religion will bear the touch and trial.  
We have to do with the second at this time: wherein religion is described; First, by the affections, properties, or adjuncts of it, when it is said to be pure and undefiled before God: And secondly, by the fruits and effects of it; and those both towards others, while it works us to visit the fatherless and widows in adversity, as also in ourselves who have it, while it works us to keep ourselves unspotted of the world.  
To conceive aright of these things, for our further use and benefit, I must open unto 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 again the defaced or new written law in our hearts; 
Relegendo.  of which writing jeremy speaketh, saying, 
jer. 31.33.  I will put my law in their inward parts, and write it in their hearts: or from our knitting to God again from whom we had made a cursed defection; 
Religando.  because in our regeneration we are by faith united unto him again in Christ jesus: or else from our choosing of God again to be our God and master, 
Reeligendo.  when we do renounce the world, the flesh, and the devil. This religion signifieth here that worship and service which is proper to God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which he will neither have to be given to others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vers. 2  in which respect he doth forbid the worship of ●●●els; nor to be invented or prescribed by others, in which respect he will have us cast away all show of wisdom 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 religion, as well as that which is pure (there being a Church of the malignant as well as a company of believers and faithful ones:) but as for true religion, it is Pure, without the dross of superstition, and mixture of humane invention: it must be as it were purged by fire, as haply the English word Pure doth signify, if it be lawful for us to guess that it is, with a little alteration, borrowed from that Greek word which signifieth fire: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which well also answereth to the Greek here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purgo.  which cometh of a word that doth signify to purge.  
Again, he saith that this religion is undefiled before God: because it is a special property of true religion to approve itself too God. False religions are all for show and for outward pomp, as harlot's are for garish and immodest attire to allure lovers, 
Psal. 45.  but the King's daughter is all glorious within, and standeth more upon the uprightness of her heart to God, than the ornaments of her body in the sight of men and Angels.  

Duo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●rae religion's, unam juvans proximum, alterum s●rv●●●is sei●sum.  But doth true religion altogether make us to approve ourselves to God? Principally it doth: yet withal it worketh a helping of our neighbour, and a saving of ourselves from the tainture of a wicked generation. In respect of others, it doth visit the fatherless and widows: signifying thereby thus much, that it putteth us into the honourable employment of works of mercy to them that are in misery. For though he nameth only these two objects of mercy, (both because no works of mercy are more eagerly or more often pressed than the defence of orphans and widows; as also because such persons are t●●y times most miserable and most neglected) yet I am not without the judgement of the learned, if I comprehend all works of mercy under it.  
Again, in respect of ourselves, it preserveth or keepeth us safe from the defilements, or the blots and spots of the world. Signifying thereby, that religion will keep us from the wilful breaches of the law, which do make us like spotted Leopards, scandalous in the eyes of others, & covered 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 believing and knowing by a comfortable experience that jesus is the Christ the Son of the living God. Sol. It is true, that the Apostle describes it not by the intrinsical form and essence of it, but by the outward badges and marks whereby it is discovered. He knew well enough that every one that professeth religion will be apt to boast of these things: concerning which, because they are in the heart, every hypocrite may go away with his own brag without control: therefore as it was with the Psalmist, when he asked who was a true member of the Church upon earth, and who should go to heaven? 
Psal. 15.1, 2, etc.  he giveth almost all outward notes drawn from the second table, which fall into other men's apprehensions: even so it is with our blessed Apostle; he giveth visible and palpable notes of religion, which do occur to the senses of ordinary men, and are the recognizances of pure religion.  
Thus I having opened, and (in some measure) cleared the words, we come unto the doctrine contained in the same, the whole whereof (so fare as I shall touch) I shall strive to refer to these four grounds:  
First, That every one of us must have a religion.  
Secondly, We must be of that religion which doth most approve itself unto God.  
Thirdly, ●his religion is a merciful religion.  
Fourthly, This religion will keep us from professed and purposed tainture.  

We must have a religion.  As to the first point: We may be sure of this, that God would not learn us to know religion, if he did not withal require that we should be of it. In that therefore he marketh it out, he doth imply that we must have it, to profess and cleave unto both in life and death, and to try the truth of it by these notes which God offereth. To press then the having of a religion unto us, do but consider three grounds.  
First, Religion is that which assureth our hearts, that we have right in God and Christ, and so are the temples of the holy Ghost, Christ's members, and Gods children, who may expect maintenance from him. Who have right in a King, but they who are knit unto him by subjection and loyalty? So none but they who are knit unto God by religion, can say that they have either right in God, or in the things of God. He that is without God and without Christ, (as if he should say, without religion) is an alien from the commonwealth of Israel, 
Ephes. 2.12.  and a stranger from the covenants of promise, and hath no hope.  
Secondly, Religion is that which is the mother of all divine virtue, whereby we are made like unto God. Religion (saith james here) will make us do good to others and preserve ourselves. 
Prou. 1.7.  The fear of God (that is, religion) is the beginning of wisdom. The religious Proselytes followed Paul and Barnabas for heavenly instructions: 
Act. 13.43.  The religion of Daniel made him to determine in his heart that he would not defile himself with the King's meat: 
Dan. 1.8.  The religion of Shadrach, 
Dan. 3.  Mesach, and Abednego, made them to refuse to bow to that accursed Idol; And the religion of joseph preserved him from unchastity, and made him swallow down (as it were) without sense the unkindnesses of his brethren: 
Gen. 50.19.  Fear not (saith he to his timorous brethren) am I in God's stead, to take vengeance out of his hand? or am not I under God? Both which speeches do manifest his religion, and that it was that which brought forth this his virtuous carriage.  
Thirdly, Where there is no religion, there can be nothing but licentiousness and disorder: all the wickedness of men, who go shrouded under 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) do commit all their outrages for want of religion: and for want of religion is it also that they who profess they know God, but by works deny him, 
Tit. 1.16.  are abominable and disobedient, and unto every good work reprobate. As without a counterfeit religion, there could be no civil virtue (in which respect they who knew not the true God would still feign a religion to restrain nature:) so without the true religion there will be nothing but coloured virtue or outrageous vice. In the old world religion was corrupted, and therefore it was no wonder, that the wickedness of man was great in the earth. 
Gen. 6.5.  Abraham saw that in the court of Abimelech there was no fear of God, that is, 
Gen. 20.11.  no true religion, and therefore he thought justly that they would slay him for his wife's 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 fourfooted beasts, and creeping things; and therefore we do not wonder though they were given up in their hearts lusts to uncleanness, and to other abominable and hateful wickednesses.  
Seeing therefore, that religion doth assure our hearts of our right in Christ, doth breed virtue, and in the absence of it doth leave a fearful gap for all impiety; it is necessary that we should have a religion.  
Ob. But it may be you will say, that it is needless to press this, because all of us have a religion already. Sol. I answer two things. First, there are many & too many in all places, who do not know by experience in themselves what religion meaneth. 
2 Chro. 15.3.  As it was in the days of Asa, Israel had been a long time without the true God: so is it with many even in these days. 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; usque hodie vixi in ea, & opto mori.  and though I have not found it, yet it hath found me, and I know none other: and yet they cannot tell what religion meaneth. To conceive the truth of which point, take but two meditations concerning religion. First, they who are knit to God by religion have a kind of sweet violence offered unto their natures, & are drawn with him into the practice of that which is good in God's sight. Ye know that according to that whereunto we are tied, we are carried and swayed from this to that. If we are linked to wicked men, we are drawn to consent unto them: if unto good men, we will follow them. Seeing therefore that according to our natural motion by which we are carried downward to be earthly, sensual, 
jam. 3.15.  and devilish, we see too many men to cleave unto vain vanities, & so to forsake their own mercy: Yea, seeing we see a world of men lie in wickedness, as it were drowned in the dregs of impiety; it is evident that they are not tied unto God by religion who would pull them another way. Secondly, they who are knit to God by religion, will with careful hearts pray to God that he would never cut the cord asunder, nor ever let go his hold, but that he would ever go with them, & support them from falling into any misery. We have had experience of our danger when we were knit unto the world & the flesh: and therefore finding a better and more comfortable band, we will desire it may never be cracked. As he that hangeth by a rope from an high Tower, or over a Well, knowing himself to be at the mercy of him that holdeth it, will cry to him, and entreat him earnestly to hold fast: so they, who are united unto God by religion, and see their danger if he let go, will never give over to pray, that he will be entreated for ever to take such hold of them, that they may with Cornelius be devout men, 
Act. 10.2.  and religious, 
Act. 13.43, 50.  as those proselytes & honourable women are called. Seeing therefore that this heavenly duty of prayer is so much neglected, and for the most part turned into a lip-labour, and degenerated from the work of the heart to the work of the knowing head, and voluble tongue: it is a sign that many and many are not knit to God by religion.  
Secondly, consider that the religion of many doth not proceed from the establishment of God's free spirit: and so, 
Psal. 51.12.  it not being free, is as none in truth. Like the money-changers of old, many come to the Temple, 
joh. 2.  rather to sell doves than to serve God. Many (I say) seem to be religious, either because they might gain by others (as that Pope, who in honour of S. Peter dined upon a net till he had caught the Popedom,) or at the least because they would not lose (as those who join themselves to the assemblies of the Saints for fear of penalties.) These are like those who sought Christ, not because they saw the miracles, 
joh. 6.  but because they ate & were satisfied. The Devil may justly fasten his unjust accusation of job upon such, that they fear not God, that is, 
job 1.9.  that they are not religious for nothing. In which respect such may justly doubt that they have as yet no religion as they should.  
What shall I say then? I desire to exhort every one of us to be of a religion, 
Psal. 110.13.  and to give our names to God for voluntary or willing service. All the while we are out of this knot, we are a prey to the Devil, and are ready to be wound about the finger of every seducer, and to be blown about with every wind of doctrine. For whence is it that men either alter their religion, or stubbornly persist in their false religion, but in part because they have no religion at all as they should? They went out from us, (saith john) but they were not of us: for if they had been of us, they would have continued with us. As if he should say; If these limbs of the seducing Antichrists had ever had true religion, they would not have forsaken the fellowship of the Church and communion of the Saints. To prevent this therefore we must be exhorted to have a religion.  

What we must do to have a religion.  But you will ask me: What must we do that we may have a religion? I answer: first, we must consider, that by nature, as we are in the loins of sinful Adam, and continue with his guilt and filth, we are of the Devil's religion, even children of wrath. 
Eph. 2.3.  And though, through God's ordinance and appointment, we do receive an outward sign and seal of the Christian religion in Baptism; 
Rom 4.11.  yet so soon as ever we come to crawl, we are so prone to evil, and so backward unto good, as if we loved the Devil's religion best.  
Secondly, we must see this our miserable estate, be ashamed of it, and desire to enter into covenant with God, that he may be our God and we his people. This is called, a bringing again unto the Lord: 
2 Chro. 19.4.  the practice of which we may see in josiah, who while he was yet a child began to seek after the God of David his father. 
2 Chro. 34.3.  And this example ought to be a monitor from generation to generation of what every one of us ought to do.  
Thirdly, we must with care and conscience attend upon the means of salvation, as they are offered unto us in the ministry of the Church of God; that so we may know the virtues and powers of this covenant to do thereafter. 
2 Cor. 1.24.  For though we have no dominion over your faith (in which respect the Apostle saith to the Corinthians, 
1 Cor. 10.15.  judge ye what I say,) yet we are helpers of your joy; and are ministers by whom ye believe. 
1 Cor. 3.5.  As therefore Moses said of the bush which burned and not consumed, 
Ex. 3.3.  I will turn aside now and see this great sight: So must we say of the Church which is afflicted, and yet is not quite over-borne, I will turn aside now, and hear what this great message is which it bringeth to direct me to heaven and happiness.  
Fourthly, we must openly profess ourselves to be in covenant with God. 
Titus 1.1.  This the Apostle calleth an acknowledgement of the truth, which is according to godliness: and every one of us must labour for it, both by increasing our knowledge in the things of God, as also by labouring for a good and a godly life, and preparing ourselves to give a reason of the hope that is in us, 
1 Pet. 3.15.  through the use of such means of knowledge and holiness as God hath appointed. I know that every one of us cannot attain unto the like measure in this kind. For some of us 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 we have need again to be taught the first principles of the word of God; and are become such as have need of milk, and not of strong meat: yet, for all that, we must aim at, and strive that through long custom, in hearing, meditation, and conference, 
Hebr. 5.14.  we may have our wits exercised to discern both good and evil, that so we may with more boldness appear before the greatest enemies of truth and profession.  
Fiftly, we must renew our covenant with God in the Sacrament of the Lords Supper so often as conveniently we can: and with fear and trembling desire God to assure unto us the comforts of the Gospel, according to the sincerity of our hearts. Ye know that Sacraments are called seals: and the reason is, because in their lawful and holy use they have a confirming, conveying and concluding nature. They do confirm, because they do as pledges visibly strengthen our faith in the promises. They do convey, because as written instruments by the ordinations of Princes are conveyances of houses, and lands, and inheritances unto us, though we are many miles from them: so by the ordination of God the Sacraments are no natural, but voluntary instruments to settle and assure jesus Christ upon and unto us (being fitly prepared according to his will) though he be ascended into heaven, and sits at the right hand of God: They do conclude, because, as sealing and delivering is the latter end of a bargain, and doth shut it up, so the Sacraments do conclude and shut up the covenant between God and us, to our endless comforts; if, according to those abilities which God hath vouchsafed unto us, we keep touch with him. In this regard as we do publicly enter covenant with God in Baptism, and manifest our consciences in the same, when we turn from our wicked ways, to serve the living God in uprightness and truth: so we do or should renew our covenant in the Lord's Supper, to our more watchful and wary walking in the ways of piety and godliness.  

Per delicta quotidianae incursionis.  Lastly, because through the treachery of the flesh we cannot but fail through daily errors, in a greater measure than we would; therefore (if we will be of a religion) we must humbly depend upon God by prayer for pardon against sin past, and for spiritual power against sin to come, and that every day.  
Thus I have taught you what we must do to have a religion. But yet we are not the nearer to God, if we be not of that religion which is pleasing to him: and therefore we must now leave this point, and pass along to the next.  
The second ground then to be considered is this: That  
We must be of that Religion which doth most approve itself too God.  
For this is the reason that this Religion, 
We must have that Religion which doth most approve itself unto God.  which we must have, is described to be pure and undefiled before God: thereby implying that the true Religion doth most labour for that. And that it must be so, will appear by diverse considerations.  
First, In show 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 hypocritical jews stretched out their hands and made many prayers unto God. 
Esay 1.15.  So likewise in preaching: for we have judas a Preacher as well as Peter, and many hypocrites will say, 
Matth. 7.22.  Have we not by thy name prophesied? So likewise in hearing: for as God saith to hypocrites by Esay, Ye seek me daily, (to wit, 
Esay 58.2.  in the Ministry of the Word) and will know my ways even as a Nation that did righteously: So by EZ●kiel, My people fit before thee, 
Ezek. 33.31.  and hear thy words, but they will not do them, for with their mouths they make jests, and their hearts are after covetousness. So likewise in profession: for even they shall say, Lord, Lord, who shall not enter into the Kingdom of heaven. 
Matth. 7.21.  And the foolish Virgins who received this doom, 
Matth 25.  I know you not, h●d lamps of profession, and said, Lord, Lord. So likewise in fasting: for the Prophet speaketh of such dissembling wretch's, who fasted unto strife and debate, and to smite with the fist of wickedness, that they draw near to God on the day of their Fast, and say, 
Esay 58.2, 3, 4.  Wherefore have we fasted, and thou seest it not? We have punished ourselves, and thou regardest not: as if they were the sincerest fasters in the world. So likewise even in giving of alms; for even the hypocrites of old did give alms, 
Matth. 6.2.  and that with a great grace, when they made the trumpet to be blown before them. Thus the hypocrites religion in show hath been as good as the best.  
Secondly, in show the religion of open wicked men hath been as good as the true. 
2 Sam. 15. Matth. 2.  Absalon will make show of performing a Vow at Hebron: Herod of worshipping Christ, and of another Herod hearing john gladly: 
Prou. ●.  yea the Harlot herself hath made her peace offerings and paid her vows: and Christ doth so discover the rich Gluttons wickedness, that we may yet see the religion of his lineage, saying, They have Moses and the Prophets. 
L●ke 16.  What wicked man doth not frame a religion to himself in appearance and show, to stop the mouth of his conscience, and gloze with the world? None shall bow lower than he; none shall look more sour in the day of fasting; and in all the kinds of superstition none shall more glister with devotion in the view of men, especially in the day of affliction and hour of death.  
Thirdly, in show even false religion may imitate the true. Let God have a Temple, so hath the Devil: yea where God hath his Church, the Devil hath his Chapel and Synagogue, 
Apoc. 2.12.  as his Throne in Pergamus, and Antichrist with his apostasy in the Temple of God. 
2 Thess. 2.4.  If God answer from between the Cherubims, the Devil will have his oracles. Let him have his Priests, the Devil also will have Arch-flamines and Flamines, his Druids, Sophists, Sacrificers, and the like. The Devil and his instruments have still been seen to be God's apes, to imitate him (so fare as it hath been permitted unto them) in the great works of his creation and providence.  
Fourthly, in show false religion may not only imitate, but outstrip the true. If true religion have golden Priests and wooden Chalices; false religion will have with wooden Priests golden Chalices. Let true religion have a sacrifice of beasts; the false will have a sacrifice of men. If the true have washings; the false will have abundance of washings, and other ceremonies, which shall go under the name of the traditions of the Elders. In which respect they who read the exceptions of Atheists and Heathen against the true religion, shall ●●nde this to be one, that it was fare behind the heathenish religion in the beauty of their Temples, array of their Priests, gestures, and significant representations in their devotions.  
Thus let us carry with us these four meditations, and conclude from them thus much: that seeing the religion of hypocrites and wicked men may equal, and false religion may imitate and outstrip the true religion in shows: therefore we must judge righteous judgement: we must not choose religion according to appearance and shows, but strive to be of that which doth most approve itself too God.  
What use shall we make of this point now but this, to learn to cleave to that religion which we shall find to be more in heart than in show. I know that we must not neglect such shows as God hath appointed, as praying, preaching, hearing, reading, bowing the knees, lifting up the hands and eyes, together with a decent course and carriage in Gods whole service. Of these we say as Christ to the pharisees, These aught ye to have done; 
Matth. 23.23.  yet the sincere service and glory of the heart ought not to be left undone; the principal end of a good religion being to approve the heart unto God. God's service doth chief consist in the holy exercise and usage of the understanding and affections of the heart according to Gods will. What hypocrite cannot draw near to God with the lips? What carnal wretch cannot make a crucifix, or other image, to be a mover of fleshly devotion, 
Objectum motivam, & vehiculum devotionis.  and (as it were) a popish chariot of desires to the persons whom they do represent? What Idiot, whose understanding is idle, cannot give God a knee and a knock upon the breast at the Popish Latin service and Mass of humane inventions? Alas for them whose religion is in shows. If the show and outside of religion were ordained by God, y●● as it might sometimes be omitted without sin (as Circumcision, and the Passeover, yea and the feast of Tabernacles, for a thousand years together, 
Neh. 8.17.  if my Chronologer deceive me not:) even so also may it be practised of us without grace. Oh therefore believe not, neither trust in shows, but cleave unto that religion, whose grace and glory doth stand in inward worship, which cannot be omitted without sin, nor practised without grace. We draw near to God with our hearts; we hear the word with faith, fear, love, and full assurance; we pray in the Holy Ghost; yea though we use the help of others, yet we make such prayers our own by a thorough applying them to our wants and graces: when we sing Psalms, we make melody to God in our hearts; and when we do receive the Lords Supper, we do it in remembrance of Christ, and show forth his death till he come: yea like true worshippers, we are so fare from delighting in shows, that as God said of old, They shall say no more, The Ark of the covenant of the Lord: 
jer. 3.16.  for it shall come no more to mind, neither shall they remember it, neither shall they visit it: so do we willingly forget all the typical rites and ceremonies wherewith the Church of Rome did jewishly and heathenishly abuse our forefathers, and do strive to build up the hid man of the heart, and to worship God in spirit and truth, 
joh. 4.  not neglecting such outward expressments, as are warranted either by general or particular rules and examples out of the holy word.  
But as for garish shows, let children and babies delight in such rattles. We account ourselves to have just cause to suspect the religion of Rome, which is all for shows. They know right well that every man would be accounted godly: and that the wickedest wretch and wisest politician of the world would fain go to heaven. To this end therefore (as it may seem) namely, to please the wise men of the world and desperate sinners, who know by nature that they must frame a kind of religion to procure God's favour, they have patched together (as the secure times of the world and their prevailing faction would give them leave) an outward service glorious in show, to stop the mouth of conscience for a time. Their faith is resolved into a glorious and pompous Church for show. Their repentance stands only in contrition, confession, and satisfaction by visible penances, which being performed in show, receiveth an absolute forgiveness of sin. They boast of their altars, sacrifices, washings, and anointings: they adorn their altars, images, priests, and temples. They have their jubilees, processions, pilgrimages to their ridiculous Ladies, vigils, trentals, diriges, and requiems, and all for show still. They have music and chanting for the ear, without the exercise either of understanding or heart. They have golden and velvet, silken and taffety Images for the eye. They have Incense or other sweet perfumes for the nose. They have iuncates and banquets on their falsely called fasting days for their palates, though they will not ordinarily eat flesh on Fridays. And that the wise men of the world may be led up and down, as men without wit, by the nose, they have a glorious Latin service in an unknown tongue, though it be impossible for him that hath the room of the unlearned to such a service to say Amen. 
1 Cor. 14.14, 15, 16, 17.  Here is a gay religion indeed. O let us have our eyes in our heads, and which of our religions doth most approve itself unto God, let every one of us with care and conscience judge.  
This must the rather be observed and taken care of, because to an heart and eye that is not sanctified and guided by God, these shows are fit allurements. How do they prevail upon the rotten and putrid members of the Church from time to time? As Laban's sheep did conceive by the eye: so is it with many Christians also. Hence is it that ye shall hear some plead the jesuites causes thus: Do not those reverend men leave country, and kindred, and hazard their lives for religion, and expose themselves to a thousand dangers? Here is a great show indeed, yet there is many a thief who can plead so much for himself before the judge: My Lord, have not I broke my sleep to be upon the high way, left the embracings of my loving wife, and hazarded my life and estate? and yet (I hope) the judge liketh not his cause the better, nor thinketh him the more honest man.  
Some again plead the Popish cause thus: Do not they show you thousands of religious persons who do renounce the world, and give themselves wholly to prayer and contemplation? They have a show of such indeed; but all is not gold that glistereth. We can show them thousands of true Christian Nazarites, who are Recluses from the world in Universities and Colleges, where they do wholly give themselves to prayer, study, and conference, with other good exercises, that they may be further fitted for the service of the Church of God. But as for their religious persons, as, when they are shut up, their light doth not shine before men to the glory of God their Father as it should; so they are blasphemers of the Gospel in seeking perfections out of Christ, and are cloaks of a foul deal of hypocrisy, 
Humiles sine desp●ct●, pa●p●●●s sine defectu, ●●vites sine labour.  while they are humble without dejection, poor without want, rich without labour: or that I may use the words of the Duke of Saxony of old, (as Melancthon hath them:) There are three things, saith he, in the City of Lypsia, which are worthy of admiration; and they are three kinds of Monks. The first, who had much corn, and no possessions. The second, who had much money, and no revenues. The third, who had many children, and no wives. Lo these are they who do renounce the world, and give themselves to prayer, as they are discovered by those who have lived amongst them.  
Others again plead for them thus: Do not they canonize Saints, and give good works and workers due honours? These things indeed have a great show amongst them. If we had been but at Madrid this last year, 
Merc. Gallob. in anno 1622. lib. 2. tom. 14.  and seen the canonisation of Ignatius Loyola, the ancient founder of the jesuites order; in the solemnising 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 mean hands; it was carried in a glorious procession, with a wonderful troop and train of many degrees, with music for the ears, and for the eyes, with thirty banners, and fourscore silver crosses. If (I say) that we had seen this show of honour of works and workers, how could we have done less in reason than to have said with that French Dame, when she saw a stately procession to pass by the streets, O what a fine religion is ours, meaning Popery? 
Quo vadis, sect. 4. pag. 15.  yet in truth we do not envy them this fineness. Our Saints are in this world, many times in ragged coats, and when God hath taken them to heaven, they need none of our pictures and solemnities, neither do we need such Advocates; We have an Advocate with the Father jesus Christ the righteous, and care for no other particular Advocates in heaven. 
1 joh. 2.1.  And for our works, though in the doctrine of justification we hate to give them any honour, because our well-doing extends not to God, 
Psal. 16.2. job 22.3.  and what is it to God that we are righteous? yet in the doctrine of sanctification we do humbly acknowledge the honour which God doth give unto them, 
1 Pet. 1.22. Prov. 16.6.  in making of them means, as contrary acts, to mortify and repress sin, in making them qualifications to sit us for God's residence, 
Apoc. 3.20.  and to be that sanctified way wherein we must walk unto glory, 
Heb. 12.14.  and the like: yet we must add this, that we have most comfort of those works which are least seen; as of confidence, love, fear, humility, mercy, compassion, etc. which yet will manifest themselves in such fit fruits as God requireth. Thus is our religion a walking in simplicity and godly pureness, 
2 Cor. 1.12.  and not in fleshly wisdom, and teacheth us principally to approve ourselves to God, and to abandon that religion which stands in shows and outward pomp. I will say but three things more, and so I shall pass to the next ground.  
First, a bulrush is green and smooth, he is curious to a miracle that can find a knot in it; yet within, it hath but a useless and spongy pith in it; in which respect God compareth hypocritical fasters to such. 
Es. 58.5.   
Secondly, the harlot goeth beyond the modest woman in garish attire, yea she will make such shows as the honest woman shames. Her adorning is not outward, but in the hid man of the heart. 
1 Pet. 3.3, 4.   
Thirdly, the Devil finding that of all the senses the eye is the fittest for the working of his projects, he doth use it much. Euah saw that the tree was good for meat, and she took it and did eat. David saw Bathsheba, and you know what followeth. jerushalem saw vermilion Images, and she affected them. God doth usually call us unto him by the ear: he that desireth to lodge among the wise, must prepare his Ear to hearken to the instruction of life. 
Prou. 15.31.  But the Devil doth usually call men by the eye: it is the eye which is his ordinary broker, and strikes the bargain for him.  
My conclusion is this: that seeing fair shows in Religion may be without sincerity, and that those may make greater shows than ordinary, who are furthest from God, and that yet the Devil doth seek to abuse us, and draw us to his part by shows: we must not choose our religion by shows, but cleave unto our own which we shall find most to approve itself too God.  
The third ground whereto the doctrine of this Text is referred, is this: that True Religion is a merciful Religion.  
It maketh us (saith james here) to visit the fatherless and widows in their adversities. Religion is (as it were) an order and service after Gods own heart, who is a God of love and mercy. When God promiseth to give his people Priests who should pity them and have a merciful care of them, he calleth them Priests after his own heart, that is, 
jerem.  who shall be merciful as he is merciful. Religion therefore being an issue of Gods will and nature, it must needs savour of mercy and compassion. Again, the fruits of Religion are Love, joy, Peace, Long-suffering, Gentleness, 
Galath. 5.22.  Goodness, which all are either mother, daughter, members or companions of that which we call Mercy. And how can Religion be other, which is the exercise of a mother? The Church is called the Mother of us all: and we know, 
Galath. 4.  from that ancient judgement of Solomon, that she who had most affection to the child, was the true mother, that the exercise of a mother is mercy.  
Now, from this ground I would enforce two things: Use 1 First, that every one of us must strive to be merciful, as our heavenly Father is merciful. This is that which will assure us that we are truly religious. No mercy, no religion. God is immediately merciful to us himself, when he sends his Spirit into our hearts to teach us, correct, and comfort us according to our necessities: and he maketh all the creatures of heaven and earth to be liberal unto us, and helpful in some kind or other; and all to this end, that we being knit unto him by true religion, may be provoked to be merciful also: yea, we must be so even unto the enemies of religion. We see many times that no civil cause maketh a more severe and cruel war than Religion doth. When the Reubenites, Gadites, and Manassites had set up an Altar by jordan, their brethren, thinking that it had been to separate religion, presently mustered their forces against them. The jews and Samaritans being of diverse religions, even Peter could smell of this natural cruelty, saying, Master, call for fire from heaven to consume the Samaritans: but Christ crushed it, saying, Ye know not of what Spirit you are. Yea saith Christ, speaking of them who shall take his Disciples to task for religion sake, They shall excommunicate you, and kill you, and in so doing they shall think that they do God good service. But we must strive against this cruelty, and exercise mercy as the proper fruit of religion.  
If we shall believe the declamations of the jesuits, they will tell us that yet we are not merciful: and therefore they cry out against our cruelty exercised upon the Pope-holy Catholics, in tearing, chopping and burning of them, together with the making of their members a prey to the fowls of heaven, and the like. Is this mercy, say they? No surely, as it is barely looked upon, without searching into the cause. Yet when we do see many known Papists in the Land, and none capitally punished but Traitors: and when we do see that such are punished no otherwise than traitors were punished when Popery usurped upon us: and when withal we do consider, that we have no law to put any Papist to death for his conscience sake; or if we have a law in that ancient Statute of their own, concerning the burning of Heretics, by virtue whereof they consumed us; that yet none of their bodies ever felt those flames: when we do see (I say) and consider these things, we do rejoice in our religion, finding mercy in it; and do encourage ourselves to go on still, both to proceed mildly against them, to pity, and to pray for them, and by walking holily before them, to try if yet God will have mercy on them, and bring them to know the Truth.  
Use 2 Secondly, We learn also from the former ground, that we have just cause to suspect that the religion of the Church of Rome is not the true Religion. We know that Rome is spiritual Egypt, 
Apoc. 11.  and that she letteth the corpses of the Saints lie dead in the streets: We see that her instruments are fire and sword, and that her means are power and policy, by hook and crook, as we say. Every time the fifth of November returneth, it calleth to our mind enough of this kind, if we could forget the Pope's practices against the Emperors. We know that their party would have destroyed our whole State (even the breath of our nostrils and cream of our Land) at one blow. We see also (so fare as their close policy will give us leave) the cruelty of their Inquisitions. They ask us where is our religion save in little nooks and corners of the world? We answer, that they might soon see if they would: for it would burst out as the noon day in the midst of their darkest darkness, if their Holy-houses (as they wrongfully call them) did not devour the professors of it so soon as ever they look out. We see also how many men, women, young men and maids were by the cursed Idol of the Mass brought to their burial in their own ashes. They dare not for their lives lay this their cruelty aside, lest (living so like open and innocent Doves as we do, in respect of their jesuited Papists) they should soon bring their multitudes into a bunch or two after the Vintage, or a gleaning after the harvest. As therefore jaacob said of Simeon and Levi, 
Gen. 49.6, 7.  in whose habitations were the instruments of cruelty: so let us say to Popery; Into their secret let not my soul come: my glory be not thou joined with their assembly. Cursed be their wrath, for it was fierce, and their rage, for it was cruel.  
Ob. It may be you will say: Are they not full of works of mercy in respect of us? Sol. It is true indeed that they are full in show: yet consider with me three things.  
First, If we should never 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 moral, and not religious works, even such as Heathens do work, and all because we are not Papists. No marvel therefore though they cannot see what good we do.  

See Doctor Will. Cat. of good W. in the end of his Synop. Heb. 6.10.  Secondly, Blessed be God, there are thousands amongst us, of whom (according to their abilities) we may say, as the Apostle to the Hebrews, God is not unrighteous that he should forget their work and labour of love, which they have showed toward his name, in that they have ministered to the Saints and yet minister. There are many (I say) whose bowels of mercy do carry them to counsel the giddy, 
Consul, cast●ga, solare, remit, f●r, ora.  correct the obstinate, forgive the penitent, comfort the wounded, bear with the weak, and pray for all to be prayed for. 
Visito, poto, ●ibo, redimo, tego, colligo, condo.  There are many who do visit the sick, give drink to the thirsty, feed the hungry, redeem the captives, cloth the naked, reduce the wand'ring, and build houses of relief for the aged and impotent. There are many, and many such (I say;) and I pray God that there may be more knowledge of the Lord, 
Es. 11.6, 7, 8, 9  even as the waters that cover that sea, that the Lions may eat straw, (that is, that the cruel oppressors may not live upon rapine but innocently) and that the Wolf, the Lion, the Leopard, and the Bear may be lead by the little child, (that is, that the meanest of God's Ministers may find those that are most cruel by nature so obedient to the doctrine of jesus Christ, that they may be altered and lead to works of mercy in such kinds as the Gospel requireth:) that so the mouths of them of Gath and Ashkalon may be stopped, and they may ever be ashamed to bark against us again.  
Thirdly, who are these that except against us? I am sure we have more just cause to except against the Popish works of mercy: because whatsoever they do, it is in pride and vainglory to merit an eternal estate. Their works proceed not from faith, neither are they sanctified by faith; because they tend to maintain idleness and pride against God and Christ in Monasteries of perfection, (as they dream) which God doth not allow.  
Ob. Yea but (you will say) herein doth the mercy of their religion appear, that in the days of Popery good house-keeping did more abound.  
Sol. I answer, first to the persons who do object it: and secondly to the objection itself.  
To the persons that plead thus, I answer two things: That such are either idle, unprofitable, and ale-houses drones, who could be content for the most part to live upon other men's costs, and to be maintained at other men's tables: or else that they measure God and religion by the belly; like the unbelieving Israelites, who because they had not plenty in the wilderness, where they were in the way to liberty, would return into Egypt again to their fleshpots with Idolatry.  
To the objection itself 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 given to godless persons. 
Psal. 73.3, 4, 5.  It was David's temptation, that the foolish had no bands in their death, but were lusty and strong, and were not in trouble like others, neither plagued like other men. It was jobs trouble, 
job 21.7, 8, 9, 10, 11, etc.  that the wicked did grow in wealth, that their houses were peaceable without fear, that their bullock gendered and failed not, that they sent forth their children like sheep (well clad) and their sons danced, etc. It was jeremies' grief, 
jer. 12.1, 2, etc.  that the way of the wicked did prosper, and that they were in wealth who did rebelliously transgress.  
Secondly, greater plenty may be in the times of Idolatry than when true Religion is practised and embraced. Never forget that of the Prophet jeremy: 
jer. 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 queen of heaven, that is, the Moon) pleading thus, that they would burn incense to the queen of heaven, and pour out drink-offering unto her: because when they did so, they were well and had plenty of all things, and felt none evil, but since they left it they had scarceness of all things, and were consumed with the sword and with famine.  
Thirdly, they who are void of love may be good housekeepers and liberal persons. This Paul seems to imply when he saith, 
1 Cor. 13.3.  Though I feed the poor with all my goods, and have not love, it profiteth me nothing: and we know that vainglory, and the praise of men do ordinarily produce these effects even in pharisees. 
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 poor receive the Gospel, and the things of this world, which are the matter of hospitality, are more generally given, as the rewards of this life, to them that have no assurance of a reward in heaven. There are many convinced of the truth of the Gospel, but few are converted, and so they are not filled with mercy and compassion as they should be. And yet we are not to blame our religion, which is merciful, but such hard-hearted persons, that do not make that use of it which they should; but had rather spend their estates in garish pomp, pride, and prodigality, than in relieving the Saints of God. Lo thus doth it still stand good, that our Religion rather than Popery hath this mark of mercy upon it, notwithstanding these shows.  
The last ground which I propounded to be considered from hence is this, that Pure religion will keep us from open and professed tainture. This is that which the Apostle implieth, when he saith, that it keeps ourselves unspotted of the world; to wit, if we harken, and yield unto it, for the ruling of our hearts. For otherwise it will do us no more good than physic, which is presently vomited up again. Religion, in the very essence of it, is a doctrine of living well, called, 
1 Tim. 3.16.  The mystery of godliness, 
1 Tim. 6.3.  and the wholesome words of our Lord jesus Christ, and the doctrine which is according to godliness. The knowledge of it is of the truth which is according to godliness; 
Tit. 1.1.  
Tit. 3.8.  and the fruit of it is a carefulness to show forth good works: all which do imply, that where true religion is, it will keep us from open and professed tainture. So long as Nicholas and jezabel were ruled and swayed by true religion, they were not spotted of the world; but when they fell from that, than was the one the founder, and the other the protector of that cursed sect of the Nicolaitanes. 
Psal. 45.8.  All Christ's garments smell of Myrrh, Aloes, and Cassia, saith the Psalmist. It may be he would signify thus much unto us, from the nature and use of these three things named, that those garments or ornaments wherewith he covereth us his body in the sight of his Father, are Comfortative, Compurgative, and conservative: that is, that the riches of Gods glorious grace, which are communicated to us from Christ, will comfort us against the guilt of sin, will purge us from the filth of sin, and will preserve us from the dominion and power of sin. In which respect God speaketh unto the religious, not only as to those that are comforted, 
1 joh. 5.21.  but to those that are purged; Fly from Idols, 
2 Cor. 6.17.  and go out from amongst them, and separate yourselves, and the like: as if he should say, being made whole, sinne no more lest a worse thing come unto you.  
Ob. But you will say, that in the Church, where the truest religion doth reign, there is much wickedness to be found.  
Sol. To this I answer three things.  
First, it is true that where God soweth his seed, the devil that evil one soweth tares. For besides his malice to good, he seeks to disgrace the generation of the just so much as possibly he can. He knew what line jesus Christ should come of, and therefore we see what blots he threw in the way, in David, judah, Tamar, and the like. Yea in this regard, as sometimes he hath drawn professors of religion by his cunning sophistry to be fearfully scandalous in the way of God, to the wounding of their souls: so he hath thrust in hypocrites amongst them (such as Simon Magus) who, for sinister respects of profit, glory, fellowship, and the like, have made show of godliness and religion.  
Secondly, though wickedness may be found amongst them who profess themselves to be of the true Church, yet not to be defended, (for cursed be such members.) There may be controvertible things, which seem to be sins to some, and to others not so, which may find defences on both sides: but none which are clearly judged to be so by all sound members of the true Church.  
Thirdly, 
In vera ecclesia peccatum cum improbatione & emendatione: in falsa cum excusatione & defension.  there may be sin in the true Church with the grief, reproof, 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 unto ourselves, and secondly to the Church of Rome? Use 1 As for ourselves, let us be exhorted, in the fear of God, 
2 Cor. 7.1. jude vers. 23.  to grow up to full holiness, and to hate even the garment spotted by the flesh: that so we may be assured that true religion doth rule in our hearts. You have heard that pure religion will keep us from open and professed tainture. Carry we it therefore not only in our heads, but in our hearts, that it may make us do so. Oh what a shame it is that we should profess ourselves to be of the pure religion, and yet live in impurity and profaneness. What good will physic do to us if we do not take it? So neither will pure Religion, if it do not dwell in us for our amendment.  
I confess, that as there were three parts of salomon's Temple; the outer Court, the Holy place, and the Holy of Holies: so, like to these, there is a threefold holiness corruptly so accounted. The first is outward joined with outward profaneness, like the outer court where good and bad came. Such holiness is among the multitude, who think it holiness enough to live amongst holy people, to hear holy Sermons, and now and then to cast out a holy word, how wicked soever their life be. Of this cursed holiness even all assemblies will witness that there is enough. The second is outward holiness, joined with a pretence of holiness in heart; like the holy place where wicked Priests came, such as Ely his sons were; who had Holiness to the Lord engraven on their foreheads, 
1 Sam. ●. 22.  yet would lie with the women assembled at the door of the Tabernacle of the Congregation. Of this holiness also there is the Devil's plenty. The third is outward, joined with inward holiness; like the Holy of Holies, where God spoke from between the Cherubims. Of this holiness give me leave to speak a word to your consciences. O ye consciences, that one day shall be as books opened, to accuse and condemn before God, speak and speak truly, where is this holiness? 
Gen. 5.22. Gen. 6.9. Gen. 24 40. Psal. 116 9  Were Enoch, Noah, Abraham or David now alive, who walked with God, and before God in the Land of the living, they would shame and grieve to see our profaneness. There is little dying unto sin, or living unto grace and godliness, to be found in the world. Holiness is the end of our redemption, 
Luke 1.75.  and yet as Aulus Fuluius slew his son, when he found him in the conspiracy of Catiline, 
Non Catilinae t● genui, s●d pat●iae.  and said, I begat thee not for Catiline, but for thy Country: so may God justly deal with many and many of us, who are in head against him with his enemies, and say, I redeemed thee not for mine enemies, but for myself. I pray God make it otherwise with us, and give us hearts to endeavour otherwise: especially considering that holiness makes us to be the preservers of the Country, City, Town or house where we live. Had there been but ten holy men in Sodom, it had been spared. Had not God ordained holy Moses to stand in the gap, when the Israelites played the Calves in worshipping that cursed Idol, they had perished in their sin. Yea, the Lord sought for a man in jerusalem that should make up 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 Egypt; and Ahab thought Elyas to be a troubler of Israel: 
1 King. 18.17.  But in truth, as Laban was the better for jacob, and Pharaohs Court for joseph: so Abraham was to be a blessing, 
Gen. 12.2.  and all the Seed of Abraham, that is, Holy people are as the horsemen of Israel and the Chariots of the same, to defend and guard the places where they live.  
If then you will ask me, 
How we may procure holiness.  how we may procure this holiness that we may not be spotted of the World? I answer: Look what course a neat man doth take that he may be cleanly, the same course in a spiritual sense must we take that we may be holy.  
First, he doth willingly look himself in a Glass. He is not angry with the party that doth set the Glass before him, but he calleth for it that he may see what spots are about him, & looketh near that he may discern them. So we must be willing to look into the Word of God, that blessed Glass of our Souls. We must not be angry with the Ministers of God who are deputed to hold it out unto us. But as we are as ready to offer it as to pay our debts (because as Paul saith, 
Rom. 1.14.  We are debtors both to the Grecians and to the Barbarians) so you must be ready to ask it to this end, even to discover and rifle the closerts of your hearts. Here is an excellent difference between those who are in the way to cleanness, and uncleanness: These cannot endure to take notice of their filthiness; their guilty hearts will endure no sounding: those have a purpose to be cleanly, and would have the least filthiness to be discovered.  
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  hearts, which are most offensive 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 look to that principally, and say with David, 
Psal. 51.  Create in me a clean heart, O Lord, and renew a right spirit within me. Those that mean never to be clean, begin at the feet and hand, that is, the outer man: and if in outward conversation they do abstain from rebellion, whoredom, murder, and the like, they think all is well, when they are but painted sepulchers, full of rotten stuff and stink.  
Thirdly, he proceedeth to all parts that they may be suitable: So must we (that we may attain unto holiness) be careful that all our vessels be preserved in holiness and honour; 
1 Thess. 4.4.  and that the new man be cleansed from all filthiness of flesh and spirit, 
2 Cor. ●. 1.  and grow up in full holiness in the fear of God.  
Fourthly, he proceedeth to his garments, and will not wittingly endure filth upon them. So we must hate the garment spotted of the flesh, that is, all occasions, and inducements to sin, yea all sinful appearances; and such as we cannot avoid we must hate: whereas the slovenly Christian thrusteth himself upon all occasions, and because he is filthy, he careth not to be more filthy still.  
Fiftly, he is careful to keep himself clean so long as he can. So we must labour to increase faith which may purify our hearts: we must oft besprinkle our souls with the blood of Christ, which is like purging fire, and like Fuller's soap, and is that Fountain opened for sin and for uncleanness: We must reverently frequent the Word and Sacrament, and when we hear Christ say, That if he wash us not we have no part in him; we must fall down before him in faithful prayer, saying, O blessed Saviour wash me thoroughly from mine iniquity, 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 unspotted of the world. Thus we have heard the means of holiness, God give us grace to use them to God's glory and our eternal comfort.  
Use 2 Having applied this point unto ourselves, we must apply it also to the Church of Rome: and seeing it is natural to pure religion to keep us from open & professed tainture, we learn that the religion of Rome is a false & counterfeit religion. True religion is (as you have heard) according to godliness, whereas the religion of Rome is the mystery of iniquity: and, 
2 Thes. 2.7.  if we will be but careful to mark, we shall see, that they teach and profess sins against all the grounds of religion. 
Epis. Derens. Diatrib. de Antich. l. 3. c. 6, 7. Thomps. Antich. arra●g. pag. 96, 97, etc. Perk advertis. Willet. Synopsis, & others.  Some of our side do open it one way, some another, as they do abound in their own sense: but I open it as it followeth, as plainly as I can. As Adam in his cursed apostasy from God, broke the whole law of nature in that one sin of eating the forbidden fruit: He broke the first commandment by choosing the devil's temptation, & cleaving unto him, rather than to God and his commandments: The second, by not being ruled by God's Word, the rule of God's worship: The third, by falling away from sincerity and perseverance, and giving way to the blasphemies of Satan: The fourth, by making himself unfit to keep the Sabbath; for as we sin against the Sabbath upon the Sabbath day, when we do not holily perform the duties of it: so we may sin against it also upon other days, both when we do not walk in the strength of the duties of that day, and also when we do make ourselves unfit to keep the Sabbath when it comes: The fifth commandment, by exposing his own honour to contempt, in yielding to the enticement of his wife, and in not providing for the good of his posterity: The sixth, by bringing death upon himself and all the children of men: the seventh, by being too uxorious; for as there may be uncleanness abroad, so dotage at home: the eight, by depriving of himself and all mankind of their right to the creatures: the ninth, by giving way to the schism and heresy of Satan, and to the lie of the woman: and the tenth, by disturbing concupiscence at home, & making a mutiny in the passions, lusts, and affections. Even so the Pope & his faction in his departing from jesus Christ have, & do break the whole law of God. They sin against the first commandment, by cleaving unto Saints by faith and hope in prayer, and by putting trust in their Mass, & merits. Against the second, by making the images of God, and idolatry or worshipping of Images, and the Cross. 
Doctor Carier, considerate. p. 7.  It is poorly blanched of them that say, that the Papists do use images for no other purpose but only for a devout memory, and representation of the Church triumphant, which is most fit to be made in the time and place of prayer, where after a special manner we should with all reverence have our conversations amongst the Saints in heaven. This (I say) is a poor shift of those that wilfully will not see that they will have images worshipped properly and for their own sake, 
Bell●r. de Imag. l. 2. c. 21. & ●. 23. & Azor. justit. mor. p●r. 1. l. 9 c. 6. 7, etc.  yea & some images (by the help of some nice distinction) with the same worship which is due to God, as even their conscience men, or casuists do offer it unto us. Against the third commandment, they sin by swearing by Idols, as the Mass; and the creatures, as the Saints; by absolving from oaths, by making impious vows of those things which they cannot keep, & by making promises which they will not keep, to wit, with heretics, according to the decree of the Council of Constance. Against the fourth commandment, by more solemn solemnities on some holy days than on the Lords days, thereby equaling and preferring the appointments of the Church, before the ordinance of almighty God. Against the fifth commandment, by abusing parents in pulling and exempting their children, who have taken upon them Monkish vows, from their paternal 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 subjects: as also by blanching such execrable treason as hath been committed against them, with their seeming to abhor the fact, 
Doctor Car. consid. p. 8.  & their not doubting but that our Sovereign might have the powder-plot judicially condemned, if complaint were made in a judicial proceeding: whereas any man may see that this were to yoke a free Prince under the girdle of Antichrist, in seeking to him to condemn that which so holy a Father should be ready to condemn out of his own disposition, but that he would fain be fingering of a judge's power and authority, in businesses between Princes and their subjects. Against the sixth commandment, by permitting sanctuaries for murderers, 
Principes à Papa excommunicatos è medio tollere non solum licitum opus esse, sed etiam meritorium.  and by accounting it not only lawful, but meritorious to kill such Princes as the Pope shall excommunicate. Against the seventh commandment, by allowing stews & incest, by taking away marriage from the clergy, & so giving way to whoredom and other uncleanness. Against the eight commandment, by robbing men of their money by their feigned Purgatory, Pardons, and power of Masses, with the like. Against the ninth commandment, by defending officious lies and equivocating before the throne of justice: 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 upon the holy Scriptures. They bear false witness also in canonising them for Saints which are none, yea and them for Saints which are rebels, as their Thomas Becket. They sin against the tenth commandment, by allowing the inward mutiny at home in our hearts, by disordered lusts, provided we consent not: as if he were not a knave that did evil, though he be an honest man that consenteth not but reproveth rather; both these being in the same man.  
Thus I have showed you that the Romish religion is not the true, because it keeps 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 devil hath no tares growing: but for wickedness to arise out of the doctrine that is taught, and out of the profession of it, is a certain sign of no pure religion. Oh therefore, as the wise man hath his eyes in his head, so let us. Let us see the impurity of their profession: and as we love our souls, let us take heed of their mystery of iniquity in a golden cup.  
I might also show you how they sin against the belief by their high Priest and King the Pope, multitude of mediators, merits, Catholic particular Church, justification, Priestly absolute absolution, and the like: so also how they sin against the Lord's prayer, by invocation of Saints, implicit faith, freewill, merit of works, and the like: so likewise against the Sacraments by humane mixtures, the sacrifice of the Mass, corporal presence, and so adoration. But it will be enough to an honest heart to see day at a little hole, and to learn by the paw to know and hate the whole body of Popery.  
To end in a word therefore: I have taught you to have a religion, and to have that religion which doth most approve itself too God. I pray God therefore that we may be wise to discern it by the mercifulness of it, and by its freedom from spots, that we, renouncing all false religions & worships, may cleave unto God the Father of our Lord jesus Christ, and in him ours, even in truth and faithfulness: Even so, Amen.  
Soli Deo Gloria.