Dr. Stewards Sermons.   

TRIAS SACRA, A Second Ternary OF SERMONS PREACHED, Being the last (and best) Monuments that are likely to be made public, of that most learned, pious and eminent Dr. Richard Stuart, DEAN of St. Paul's, afterwards Dean of Westminster, and clerk of the Closet, to his late Majesty King CHARLES.  
Being Dead, he yet speaketh.  
LONDON Printed by T. L. for Hen. Brome at the Gun in Ivy- lane, 1659.   

TO THE READER.  
Courteous Reader,  
I Have almost protested against Printing, in such a Time as this, wherein a most ingenuous invention was never more abused; and 'tis doubtful, whether this, or that of Powder, have hurted the modern world most: I dare believe, had the Founders of them had so much of Providence, as Invention, they had stifled their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the birth, and never bequeathed such dangerous weapons into the hands of such mad men as we are, who abuse both the Powder and the Press (as that cursed Assasine) to kill body and soul too. But since the soul must have her Mess, without which she cannot live; and that is best and soonest carved out to her from the shops of intellectual provisions: And since too many saucy and capricious Peasants have kicked down her dishes as they were serving in; and most of her entertainment has contracted much dirt about it, and is rendered unfit for her Table; Reader, take this as a part of the cleanest Divinity that is left us, being (I think) disht out to thee before the s●…uffle began, and is sent to thee by A Steward, who, when alive, loved to serve those of the household with clean diet, and well dressed; and now dead, is entered into the joy of his Lord. It has no other plot upon thee, but to save thee; there be other Tables spread for thee in the world, but 'tis foul meat, ill dressed, hard to digest, will lie heavy on thy stomach, which thou must disgorge, or die for it; and a very hard reckoning at last. Use the Steward God hath sent thee, who brings thee this angel's food, and bread from Heaven, and taking what is carved thee, go on eating, till thou come where thou shalt read all in God.   

A Table of the Texts.  PHILIP. 4. 17. 
Not because I desire a gift; but I desire Fruit, that may abound to your account.  MARK 6. 20. 
For Herod feared John, knowing that he was a just man and an holy, and observed him, and when he heard him, he did many things, and heard him gladly.  HEBREWS 10. 1, 2. 
For the Law having a shadow of good Things to come, and not the very Image of the Things, can never with those Sacrifices which they offered year by year continually, make the comers thereunto perfect.  
For then would not they have ceased to be offered, because the worshippers once purged, should have had no more conscience of Sin?   

The First SERMON.  PHILIPIANS, 4. 17. Not because I desire a gift; but I desire Fruit, that may abound to your account. 
God's vineyard had for some certain years been now planted at Philippi, and therefore no marvel, if the labourers did both desire, and expect fruit. Indeed should those Disciples have believed only, it would have argued, that the vines had taken root; but yet except they also bring forth fruit with patience, the Apostle, who cultivated them, might well conclude the ground of their hearts was but unprofitable. The Philippians then must be working; and their works must be fruits too, answerable to those roots of Faith, which they had received by Saint Paul's plantation. For if a Christian soul bring forth the works of darkness, being himself a child of light, it is no less unnatural, than for a vine to be●…r Thorns, or a Fig▪ tree Thistles. If it yield works in themselves good, yet without the culture and help of faith, it is but like some hollow stump, which the bees have chosen to be their store house; it may afford honey, a gift perhaps, and yet in itself be both dead and fruit▪  
That the Philippians were to abstain from works of impiety, both nature and Saint Paul had taught them. My Apostle here becomes more punctual, and admits not of all those works, which yet in man's judgement (perhaps) might seem approvable; he is more curious in his choice; and like those Fishermen in Saint Matthews gospel, Chap. 13. He accepts not of all that comes to hand, but takes the good, and refuseth the bad. I desire fruit, saith he; thus with them he puts the good into vessels▪ but I desire not a gift, saith he again; so he casts the bad away.  
In the whole there are these things considerable. 

First, A distinction of works; they are either gifts, or fruits: or to speak more properly to this text, a division of paris within the same good work. For either we consider the matter whereof it consists, and so 't is a gift; or else the root from whence it takes life, and so 't is fruit.  
Secondly, A direction for our practice. The Axe is laid to the root of the tree, bring forth therefore fruits, not gifts only: And this truth stands here Armed with a double weapon, the first▪ is the judgement of mine Apostle, I desire not a gift, but I desire fruit. The Second is the nature of ●…he things themselves, fruits abound to your account, saith my Text▪ and thereby intimates, that what is but gift only, comes not into the reckoning.    
My discourse then must consist of these three parts. First I am to show you the conditions requisite to the perfection of a good work, it must not only be the gift of the man, but the fruit of his Faith▪ Next I must inform you, how to esteem of a good work, you must not so much respect the gift itself▪ as the Faith of him that gives it, for so my Apostle is resolute, I desire not a gift, &c. He was in want and penury at this time, and yet takes more delight, that his Philippians are good, than that they are liberal, joys more to see their Faith, than to feel their bounty. In the last place, I must acquaint you with the value, and price of good works. We have an account to make with the King of Heaven▪ and at his great Audit such ●…oyn as this (good works) will be passable.  
Strengthen me O Lord, while I treat of these particulars in their order; and you my beloved, Here and 〈◊〉 likewise.  
Not because I desire a gift, but I desire fruit, &c. Gifts and fruits.  
As the man is, so is his strength, was the Speech of those Midianitish Princes, unto Gideon, the revenger of Israel, Iudg. 8. 21. And 'tis no less true in the Acts of Religion, than those of valour; as is the man, so are his works. There are some you know, who want as much Faith, as they have hypocrisy; men that desire not so much to be, as to be accounted Religious, in whose mouths there is a God sometimes, but their hearts are far from him. Such as these may love our Nation (perhaps) they may build or endow Synagogues, they may give gifts, even beyond the lists of a free mind, and become prodigal in their charity▪ and yet when their goodly buildings fare now finished, their large possessions firmly conveyed▪ in stead o being the Serv●…ants of God, become no better than the Slaves of their own ●…ain Glory▪ with those founders of Babel, Come let us build, and get a name, say they. Ay, they respect their name, more than God, and desire more to live in the people's applause▪ than with God's approbation.  
But can such a man's works do good to others, and yet in themselves be evil? may a man erect Temples to the honour of God, houses for the education of his Prophets? may he give his bread to the hungry, and clothes to them who are naked▪ and yet all these goodly deeds be counted reprobate▪ not so much as to be termed good works? Can a man in the same Act be both a benefactor and a Sinner? My Text decides it so; for it expects in our good works, that they be as well fruits as gifts; as well the fruits of faith, as the gifts of fortune▪  
If a man give alms to the poor, not so much to express his duty to God, as to win applause from spectators, this Action may (possibly) be termed a good gift, but it is no good fruit. 'tis a good Gift, because it gave ease, perhaps to his poverty, who received it: 'Tis no good Fruit, because the tree was evil; it grew not upon a right stock; it proceeded not from his faith, but his vain Glory.  
'Tis an old rule, and allowed by him, who is Truth itself, the tree is known by his fruit; but I must now invert the Maxim, and tell you, the fruit is known by the tree: For here it is so. Would ye find the difference between Cains offering, and that of Abel's? look not so much upon their Sacrifices, as upon themselves. The elder brought the increase of his ground, the younger of his cattle, both alike (perhaps) in worth and estimation, had they been to have been sold in the market: And yet there was as great a difference in their works, as in their persons; as great a disproportion in their Religious offices, as there was between Abel a Saint, and Cain a murderer.  
My Apostle hath penned the difference in the 11th. to the Hebrew●… at the 4th verse. And as the example is there related, it seems as happily suitable to this point, as to his conclusion. By faith Abel offered to God a more excellent Sacrifice than Cain▪ See here the exact perfection of a true good work. He offered Sacrifice, a▪ Gift; there's the matter whereof it consisted; but he offered it by faith, saith the Text, and therefore it was fruit too; and that's the root from whence it took life. His cattle made the work a gift, but his faith made it fruit.  
In Cains Sacrifice the case was otherwise. He came to the Altar, like him in the gospel unto the King's Table, who came in as a man only, not as a guest; for his marriage-robe was wanting, he had not on a wedding garment: so Cain brought of the fruit of the ground, and probably his Sheaves might be as well grown, in their kinds, as Abel's Lambs, how be it his Sacrifice proved a gift only, it was no fruit; why? because he who wants the root of faith, can never offer the fruit of good works; Cain a reprobate may seem (perhaps) liberal before men, he cannot be fruitful before God.  
That of David at first hearing may seem harsh and improbable▪ Thou desirest no Sacrifice▪ else would ●… give it thee; thou delightest not in burnt-offerings; 'tis in the 51 Psalm, at the 16. verse What, is God himself now become mutable? is his mind changed? doth his law so strictly enjoin Sacrifices▪ and yet in David's time, doth he not desire them? was the priesthood of Aaron at an end, before that of Christ began? The sequel answers, and Satisfieth the doubt, The Sacrifices of God are a broken Spirit. For now, (Methinks) he speaks there in the Kingly Prophet, neither more nor less, than what he hath here intimated by his great Apostle, I desire no Sacrifice, that is, I desire not a bare gift only; what make your cattle at the door of my Sarctuary, while your hairs run on whoring after strange Gods? Indeed I have commanded, that beasts should beslain; but whiles their bodies are ●…orn, your hearts should be rent too. I desire not those naked Gifts, but I desire Fruit, a broken and contrite Spirit; I desire repentance, the fruit of faith. Add this Salt unto your Sacrifice, and then come▪ offer as much sacrifice as you will, make my▪ Altars grow fat with offerings, weary my Levites, let my Priests faint through the multitude of your oblations, offer up the fruit of your ground, the increase of your cattle, tithe mint and cumins. 'Tis acknowledged, these gifts ought to be done, but withal remember justice and judgement, remember to break and rent your hearts; these fruits must not be left undone.  
Will you see the gospel exemplify this truth? attend our Saviour into the Temple, and with him behold the Jews casting into the Treasury, you may there fix your eye upon some long-robed Pharisee, whose Phylacteries are so Spacious, that they scarce leave any room for goodness; and suddenly perceive his pride so super●…uously bountiful, as if he came not to adore, but to purchase a deity; you may then descry a poor, yet pious widow, whose bounty and living are of the same extent; they both make but a farthing: And then hear Christ's censure of the oblations, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. This poor widow here hath cast in more than they all. How? more than the Pharisee? Can the truth itself be found at such a fault? Can a farthing be more than thousands? yes, very well; in account, though not in quantity. That which she did was a perfect good work; her farthing was but a gift▪ but the good intent, the good mind, wherewith she gave it▪ was fruit. That▪ namely her farthing, was the body only, but this, to wit, her true devotion, was the soul of her Action; This crowned her good work. Each of the rest gave a gift indeed▪ perhaps rich and goodly, but that was only the carcase of a good work; one to win an opinion of holiness, another of Magnificence, but for fruit you can there expect none, where there's no Integrity.  
And now Beloved judge ye, whether is better, living David, then dead Goliath? David is little, but yet a perfect man; Goliath is large and vast of bulk, but yet no more than a Trunk. So a Pharisees works may be goodly indeed, and great in outward show, but yet dead in themselves, because their hearts are uncircumcised; Those of the widow are lively▪ and full of faith; little, but good works.  
Didiciate, Deus meus, inter datum & fructum discernere, says S. Austin in his last book of Confessions, at the twenty sixth chap. I have learned it of thee, O my God, to put a difference betwixt gifts and fruits. What may the difference be, good Father? Datum est res ipsa, quam dat, qui impartitur, hae●… necessaria: Fructus recta voluntas Datoris est. A gift is no more than the bare thing itself which is bestowed: Fruit is the good intent o●… him that gives it.  
To afford a Disciple a cup of cold water is a gift: But to do it in the name of a Disoiple, that argues a Religious inclination; and then 'tis fruit too. To sustain a prophet, that's a gift; and so the Ravens did feed Eliah: But to give him entertainment in the name of a Prophet, because he is a man of God, This is fruit itself; and so he was nourished only by the good widow of Zarephah. Didici a te, Deus meus, saith the devout Father, this have I learned of thee my God: He thought it worth the registering, that he had received so useful a Doctrine from so great an author.  
For throughout the various passages of our doubtful life, what more universally profitable? what more appliable? Each human Action admits of this mixture; there's a gift, and there should be fruit in it; your very approach into these Assemblies, what is it but a gift? you give unto God your pains, you give him your presence, you afford him the knee, the eye, the hand, with those other compliments of Religious honour. If these be done only upon some false respects, as either to purchase an opinion of holiness, or to avoid the threats of the law; if they be done either for fear of superiors, or to keep correspondency with those of your own Rank, they make but a bare gift only, and are as far from the nature of a good work, as truth is from hypocrisy.  
That these gestures may become fruits too, make Religion the Mistress of your outward Actions; let her prompt your feet to go, your eyes to look upward; subject all your members unto the sceptre of her direction. Be indeed what you would seem to be: For 'tis a shame that your bodies should be more Christian, than your souls; that your tongues should be more ready to praise, than your hearts to conceive the Lord; Your knees more officious to bow to him, than your souls to adore him. Let that Kingly votary be your guide and instruction, Come (says he) let us worship, and fall down, and kneel before the Lord our Maker. First worship; that's the Fruit of a Religious intent: and then fall down and kneel, those are the gifts of our outward Actions: and therefore, that the service of your knees, eyes, hands may be acceptable, first take order, that your Souls do worship.  
My Text commands yet further, and will needs sit in judgement, even with this exercise at which we are present, it claims rule in the Pulpit too, and requires, that our Sermons be composed of its two ingredients, that they have in them both gift and fruit; They must be gifts to others, and fruits to ourselves. If we preach, rather to ensnare men's ●…ares, than to correct their affections; if in stead of censuring men's sins, we defame their persons; if our intent be not so much to win Souls, as followers, and that we preach, ac si deus numeraret tantum, non aestimaret, as if God were able only to number our Sermons, but not to weigh and judge of them; if thus, we offer gifts only, and those as displeasing in the eyes of the eternal God, as they are oft times ridiculous unto the ears of a mortal Auditor.  
But when with an upright and pure heart, we intend and endeavour the health of Israel; when our reprehensions do as much move ourselves, while we meditate them, as we desire they should work upon our hearers, when we deliver them; if Judah hear of her sins, not from our passion, but our conscience, and the house of Jacob of their transgressions, not to vilify, but to reform her people, than our discourses, and exhortations to you become Fruits too; and than are they no less pledges of our own salvation, than they are the means of yours. Happy Preacher! who endeavours this composition, who affects, that his Sermons may appear to be as well the Fruits of faith, as the Gifts of learning, for in so doing he shall both save himself, and them that hear him.  
The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is yet more Doctrinal. Good works▪ are here called Fruits; 'tis to let us understand, that as fruits keep a due proportion to the tree that bears them, so should our works be still answerable to our ability. In this way to heaven, the blind man's fight, as it is expressed in the gospel, must be our direction, I see men as trees walking, we must walk like trees▪ you know 'twere unnatural for a pomegranate to bear fruits no bigger than a grape; and 'tis no less unseemly, for a man of large Revennew to give alms like his meaner neighbour.  
Neither must our charity exceed our Estate▪ for when a man grows liberal beyond his means,▪ 'tis as if a vine, in stead of its proper grape▪ should bring forth a gourd. We read, Exod. 35. 20. at the building of the Tabernacle, some brought Gold and precious Stones, some Purple and Fine twined linen, others Badgers skins, and goat's hair to the Sanctuary: all these were Fruits. Gold and precious Stones fit for the Nobles of Israel to bear; Purple and Fine linen for persons of middle rank; Skins and goat's hair for the poorer sort. Jael may give Milk to drink, and bring forth butter in a Lordly dish; 'tis well if the poor widow can give a little Cake, and a draught of water to Eliah.  
Thus let each tree bring forth its own Fruit; let each man's wisdom proportion his contribution to his Estate. Great men must do great works; and God may as well expect, that a rich man should build a Church, where there is need, as that another should adorn it. Should Caithas have cast in those Two mites into the Treasury, men might rather have scorned his baseness, than commended his charity; mites did well become the widow, but the high Priest must bring a larger offering.  
I know, 'tis not our substance, but our Faith, which commends the work; but▪ yet we may well suspect the niggard's faith, when he gives too little of his substance, and he's to be counted a very weak Christian, whose covetousness shuts his purse so close, that his Faith cannot open it. There are some that can speak great store of charity, they can give good words, to people in want; Alas my brother! Alas poor man, I am sorry for you; yea they can be content to pray sometimes, that God would help them, but it is with reservation, so that they be not his instruments. But such Trees as these, bear not fruit, but leaves; and, as you know it follows, their end is to be burnt.  
If our good works be fruit, it follows, they ought not to make us proud, nor to puff us up with any vain imaginations, as though they had deserved, that God should favour us. For tell me, when Noah had bestowed▪ great pains in planting a vineyard, do you think he was beholding to his slips, that they brought forth graps?  
Beloved, we are God's vineyard, he hath planted us, he hath set an hedge about us, and therefore to bring forth the fruits of a Godly life, is not our kindness, but our duty. This truth is yet further manifested by the verse next following. My Apostle had lately received a contribution from Philippi, and yet thus he speaks of it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I have received all things; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, is a word very emphatical, it signifies to receive by way of due debt, as a Prince receives his Tribute, or a Lord his rent; for so 'tis expounded by Saint Chrysostom, a Greek Father, and therefore one that knew well the property of my Apostles language.  
Observe hence, when you minister ●…nto the Saints necessities, you do but pay what you owe; and such works, I hope, you will confess, are not to be accounted as your liberality, but as God's Tribute.  
You have heard the difference between Gifts and Fruits; and I doubt not, but the bare Narration of it hath soon taught you which to practise: For Jacob needed no other inducement to choose Rachel before her Sister Leah, than that the one was blear-eyed, but the other beautiful. The disproportion here is of a far greater consequence: bare Gifts are dead, and unprofitable, but Fruits are of a weighty value, the Testimonies of our Faith, and the pledges of our Salvation. If neither Grace, nor yet Reason, hath taught you which to choose, learn at least to rely upon Saint Paul's Authority, I desire not a Gift, but I desire Fruit: which I called my Second part, and I must now explain it to you.  
I desire not a Gift, but I desire Fruit. To know the true worth of this Apostolic assertion, we must as well inquire how Saint Paul then lived, as what he wrote; we must look as well into his life, as his Epistle.  
You must understand therefore, that he was now at ●…ome a prisoner under Nero the Emperor, whither the Jews malice constrained him to appeal, as Saint Luke relates it from his own confession, in the last of the Acts, at the 19th. verse. He was now indeed in a very Strange Land, forced to converse with Romans, Strangers to his person, with Gentiles Strangers to his Religion, and which makes his case far more lamentable, There was a Nero and a Paul together, the most Zealous Apostle under the most Savage Tyrant.  
You see Beloved, he is a miserable object, his condition, and in all likely hood his wants also, not unfit for a whole Church to exercise their charity upon. Here's an Apostle, in necessity, in prison, and that under a cruel Prince, among Strange people. The Philippians hear news of his Estate, and presently in a Religious bounty they make Collections for him, and dispatch them to him by Epaphroditus, who in their names was both to Salute and relieve the prisoner. It may be thought, nothing could be more welcome to the Apostle at this time, nothing more welcome than wealth in stead of want, than the alms of Philippi, in the midst of his great extremity.  
But men of that opinion are ignorant of Saint Paul's abundance. He could truly say of himself, what the comedian put into the mouth of his Actor, omnia habeo, nec quicquam habeo, nihil cum est, nihil deest tamen. I have all things, and yet possess nothing, there's nothing about me, and yet I want nothing. For contentment is a large possession, and the man truly full, is not he that hath eaten most, but he that's satisfied. They are his own words in this present Chapter. I know both how to be abased, and I know how to abound, I am instructed both to be full, and to be hungry, both to abound, and to suffer need; I can do all things through Christ that strengtheneth me.  
How! all things? hear ye Elders of Philippi, what need is there of your church's bounty? Saint Paul wants nothing, he hath already all the wealth he desires, and 'tis but a thankless expense to enrich a man beyond his wishes Indeed had these Philippians, in a seeming holiness, sent but their wealth, a bare Gift only, his chain had been more welcome, than their Benevolence, Saint Paul would have more esteemed the bonds of Christ, than the riches of hypocrisy. But when under the shadow of this outward bounty, he descries the inward Truth of a Sincere affection, when he perceived it an odour of a sweet smell, a Sacrifice acceptable, well-pleasing to God, than he breaks out, I rejoiced in the Lord greatly, that your care of me hath Flourished; not because I desire a Gift, but I desire Fruit, not that I cove●… my own wealth, but your Salvation.  
A generous mind you see, and fit for an Apostles breast; he scorns to be relieved, but by the hand of Faith; and can be as well content with the pangs of hunger, as the Gifts of Infidelity. Indeed, had the Philippians been yet but hypocrites, my Apostle might with a good conscience have used their bounty, for it came to him by deed of Gift; and there is no fairer Title to any possession: But he is not so content; to please him, they must send, as well Fruits as Gifts, they must send such presents, as may abound no less to their accounts, than to his necessity; otherwise they may satisfy his wants, perhaps, but not his desire.  
'Tis a rule in the mathematics, that Rectum est index curvi; the best way to discover a Crooked line is to compare it with one that is straight. You know 'tis a straight square that must tell the workman, whether his timber be straight, or uneven.  
The case is with us, as with Lines, Beloved. Men of a crooked disposition are then best known, when they are compared with others of an upright heart▪ and the only way to discover a false Philippian, is to examine his Actions by Saint Paul's example. He was in want you heard, and yet desires not Gifts, except they were Fruits too. How far then do those poor decline from the straight steps of his Apostle, who scarce either desire the one, or respect the other, but had rather be beholding to their own theft and cozenage, than either to the Fruits of other men's Faith, or to the Gifts of their vain Glory? Indeed, such men may usurp upon that speech of Saint Paul, these hands minister to my necessities, but 'tis not of their own, but their neighbour's goods.  
The covetous person may here examine himself, and strait way discover the error of his life. Saint Paul was poor, and yet desires not wealth; for his contentment was his riches. This man abounds in all things, and yet is therefore still poor, because he's not Satisfied. We may (all of us) behold mine Apostle, and from him take a pattern how to rectify our affections: he desires not Gifts, but Fruits; and delights more in the Philippians Faith, than in their liberality.  
This likewise shows the crookedness of those perverse Christians, who prefer their own profit, before the Salvation of their brethren; and would more delight to see the Philippians become their Tributaries, than Christ's Disciples. He that rules a Family must hence learn to take more pleasure, that his servants are good, than that they are profitable: for if they labour their Master's increase, either for hope of reward only, or for fear of offence, this is but eye-service, neither Fruit, nor Gift, unless perhaps ye account that given, which ye pay for. But when they become Trusty for conscience sake, when they are industrious and truly diligent, not as in the sight of man, but God, then are their labours Fruits, and a Christian Master must more joy to see his servant's Faith, than his own Commodity.  
That your Actions must be Fruits, not Gifts only, I have showed unto you in my First part, from the Nature of the things themselves; in this Second part I have showed it from the Authority of the Apostles choice. I must reiterate my exhortation once more. Bring forth Fruits, if not for these reasons, yet for your own commodity. Remember that great Audit which▪ you must one day make with the Lord of Heaven: then Fruits will abound to your account; which I made my last part, and must now be handled.  
That may abound to your account. There's a great correspondency between the written and the eternal word; between Christ and the Scriptures. They have both of them humbled themselves for us; He to the death of the cross, This to the dulness of our capacity. For how often does not the Scripture speak of God, as of a mortal man? It gives him both eyes, and ears, and Feet, and hands; in some places it supposes him an Husbandman, in others a shepherd; some places make him a man of War, and clothe him with harness to the battle; and in my Text he is an Auditor. The Lord hath sought a man after his own heart, saith the Scripture of David, first of Kings at the 13th. chapt. how, Sought? God is everywhere, and may spare that inquiry; what needs he to seek, who sees all at once? Non quod nesciat, ubi sit, quaerit, sed per hominem, more hominum loquitur, quia sic loquendo nos quaerit, as Saint Austin speaks, in the 17. of the City of God, at the 5th. chap. he did not seek David, because he was ignorant where he was, but he so speaks, because he seeks us; for we are then found, when we understand him.  
That we might become learned, God is said to have Books too; The Books were opened, saith Saint John. Revel. 20th. that is, the particular Testimonies of every one's private conscience. And again, another Book was opened; that is, the Sacred register of God's eternal Decree. My Text adds to this library, for it implies Books too, namely Books of Account. So Zanchius unfolds the Metaphor, hic Deo tribuit librum, the Apostle, faith he, in this place attributes to God the use of a Book, wherein there stands the formal draught of an exact account. Here he writes his expenses, namely the things w●…i●…h he hath given us; and here are his receipts too; that is, the duties which we have returned to him: again, here he notes our Trespasses, or Debts, and here likewise he sets down our weeping payment, our tears, those fruits of Faith, which so far abound unto our accounts, that they turn our revenging creditor into a loving Father. Put my Tears into thy Bottle; are they not noted in thy Book? Saith David, a weeper, in the 56th. Psalm, at the 8th verse, for so runs the original, it is a word▪ varied from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (Sepher) which signifies a Book. He that hath mercy upon the poor, lendeth unto the Lord, Prov. 19. the Lord borrows our works of Charity, and puts them into his receipts.  
See then, Beloved, do not such Fruits abound to our advantage? they make our God become our debtor; and our Accounts must then needs be easy, when we ourselves are become the Creditors; who gives a Disciple a cup of cold water only, in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward, saith our Saviour, Mat. the 10th. at the last verse. The thing here to be given is scarce worth the valuing; and yet if this water be Fruit, if it issues as well from his heart, that gives it, as from the Fountain from whence it is drawn, how doth it abound to our account? It both cancels our debts, and entitles us to a farther Benefit; it gives us, not a Freedom only, but a reward.  
Are our works then of so high a price? can they both discharge the debts we owe, and yet leave us so rich, that we may purchase too? Indeed our Saviour seems to intimate it, Come ye blessed of my Father, inherit the Kingdom prepared for you before the world began, for your Fruits have abounded to your accounts, I hungered, and ye gave me meat, I thirsted, and ye gave me drink, &c. Here's no mention of offences at all: it seems then our works shall both satisfy those debts, and also purchase a Kingdom for us.  
But lest, with that purple whore, we become drunk with a conceit, or pride of Merits, we must understand, that our accounts are to pass before such an Auditor, whose only Mercy is our satisfaction. Indeed in his Reckonings our Fruits shall pass for current coin, but yet 'tis his bounty that gives them value. A creditor, if he please, may accept of brass for Gold, and of Iron instead of Silver: though all our righteousness be as a stained cloth, yet God in mercy may both pardon and crown our works: and when he so deals with us, we are not beholding to the worth of our coin, but unto the bounty of our creditor; not unto the merit of our desert, but unto the mercy of our Redeemer. Come ye Blessed of my Father, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (So the Greek hath it) possess ye the kingdom by title of Inheritance. Mark, Beloved, we are heirs, not purchasers, and we obtain the Kingdom, not by our own desert, but by God's free adoption: and yet, that all the world might know his sentence to be equal, he adds, for I hungered, and ye gave me meat, I thirsted, and ye gave me to drink; your Fruits make it manifest, that you are the Sons of me your Father; and thus do they abound to your accounts.  
The Civilians distinguish between Dominium & Possessio, between the right of Title, and the form of taking possession. You know a man may have Title to what he doth not yet possess; and a man may wrongfully possess that, to which he hath no just Title Nabouh had to his vineyard, to wit, Title of inheritance; the Lord forbid, saith he to Ahab, that I should give the Inheritance of my Fathers unto thee, 1. of Kings, 21. Yet at length Ahab possessed it, without a Title, for aught we find, unless perhaps it were some new Law of Jezabel's enacting; that the Husband should succeed him, whom the Wife had murdered. We may get a right of Title by others, for so Isaac had it to his Inheritance, because he was the Son of Sarah, the wife of Abraham; and Mephibosheth to his possession, because he was the Son of Jonathan, the Friend of David. But 'tis the Act of their own Body usually, whereby men take possession.  
Possessio, quasi pedis positio, say the learned Lawyers, 'tis gotten by setting our foot, and seeming to take up our rest, upon the ground which we meant to possess. You may remember Ahab went down in person to take possession of Nabaoths vineyard, in the Text before cited. So than we may get a right of Title from the bounty of others, but possession is the Fruit of our own endeavours.  
I apply it; the practice of this legal course, is no less observable in the attainment of the Everlasting Kingdom: for to have a Title to it is one thing, the manner of possessing it another. If we be Sons, then are we also heirs, Saith the Apostle; there's our Title, 'tis by a right of Inheritance. Well done, good and faithful Servant, enter into thy Master's joy, there's the manner of possessing it; 'tis per pedis positionem, by setting our feet, and putting ourselves resolutely into that narrow way, which leadeth unto life, by bringing forth the Fruits of Faith, which may abound, and advance us unto this possession.  
Calvin himself hath intimated, what I now observed, in his third Book of Institutions, chap. 17. In his locis, in these Texts, saith he, where Eternal life is called the reward of good works, the Holy Ghost speaks not of life itself, but of the form of enjoying it, that is, as I understand him, he speaks not of our Title to the Kingdom, but of the manner how we must possess it. Without Fruits then our Account will not be taken; or to speak plainly, and leave this Metaphor, without good works there's no Salvation. They are not indeed the cause, but they are the way to life; They are not the Title whereby we lay claim to Heaven, but yet they serve instead of that legal form, whereby we must take possession of Heaven.  
Nor is my Text any way injurious to Faith, while it holds good works in so great esteem: for if you observe the word here used by my Apostle, when he mentions the one, he implies the other; yea and chiefly extols Faith, though he doth not name it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he saith not, I desire good works, but I desire Fruit. They are not esteemed then for their own sakes, but because they grew upon the stem of Faith. He that loves an Israelite, because he is the Son of Abraham, loves Abraham, more than he doth the Israelite; and so he that desires good works, because they are the Fruits of Faith, honour's Faith, more than he doth good works. For our affection looks chiefly at that which first moves it, and therefore the cause, why we respect any thing, is still more in our account, than the Thing itself.  
Names of Relation always busy our understanding, and by a silent kind of Command make us to search farther than the Thing we hear. If we call the Rechabites no more but good men, our apprehension confines itself unto their persons only; but when we style them obedient Sons, we can hardly abstain from making some farther enquiry touching their Father Jonadab. So, had it been here said, Good works abound, we might perhaps have sought no further than into their desert, but the name of Fruit, which is given them, makes us inquire for the Tree on which they grow, and silently informs our understanding, that good works do therefore abound to our account, because they are the Fruits of Faith, that saves us. So then, 'tis Faith that justifies, both ourselves, and our works too: it makes us of sinful men become the children of God; and it makes our works, of unprofitable Actions, become Fruits; abounding unto our Eternal freedom.  
Where's now the forehead of that Romish strumpet, who dares affirm, that our Doctrine hinders good works, and that without blushing too? Indeed we must not say they merit; that were as false as dangerous, and the ready way to make us men, become rather proud than honest: yet we aver, without good works there's no Salvation, and in mine Apostles phrase, that without such Fruit, we shall fail in our account: our Master will be wroth with us, and deliver us over to the Tormentor, to lie in prison, till we pay all that's due to him, which will be to eternity.  
If this be not a sufficient inducement to good works, what is? who can move him, that regards neither the loss of Heaven, nor the gaining of hell? nor do I well see, how our adversaries themselves should present us with a greater motive; unless perhaps they will have the confidence to tell us, that the Fire of Hell is not so hot, but burns more gently and softly than that of Purgatory. 'T were to be wished indeed, that in this point, our lines were as well able to give Rome the lie, as our Doctrine is; she might then see, as well as read, that the reformed Church, can be both good, and humble too; and knows both to be rich in the Fruits of Faith, and yet to rely only upon Christ's satisfaction.  
I conclude with that of Saint Austin, in the 23th. chapter of his Confession. Germinet anima nostra opera misericordiae, Let our soul's Bud and Bring forth the works of mercy: pity the fatherless, have compassion on the poor, relieve those that are in distress, lend a tender and favourable ear to the widow's groans; Be ye members one of another, by compassion and a lively sense of your brethren's sufferings, and be ye members one to another by the free help of your Benevolence and Chatity. Be Eyes to the blind, be Feet to the lame, be Hands to them that cannot, through age or other impotency, labour for themselves. In a word, give alms, every man according to his Estate, liberally, frequently, constantly worship God humbly and devoutly, do all kind of good works with Diligence, faithfulness and Sincerity; So shall your Fruit abound, not only to your own, but to the church's account; the Church shall have wherewith to answer her Adversaries in this world, and yourselves wherewith to satisfy that great Judge of account in the world to come: which God of his mercy grant, &c.   

The Second SERMON.  MARK 6. 20. For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. 
EXamples give life to precepts: for as they usually make us conceive with ease, what otherwise we should hardly understand; so do they cause us to practise with encouragement, what without them (perhaps) we should scarce attempt. Precepts indeed may command, but it is their examples, that persuade obedience with greatest facility; the reason is, because they both imply matter of Emulation, which is as a spur in many cases, unto men's spirits, and likewise exclude impossibility, by showing that the thing, which is commanded us, may be performed.  
That we must in all things obey the voice of the Lord our God is a precept better known than observed; and what can be more available to enforce our performance of this command, than the consideration of Abraham's example? For canst thou stick to abandon the company of thy vicious Associates, when he, to avoid occasion of sin, leaves both his kindred and his father's house? Canst thou forbear strangling thine in ordinate affections and lusts, when thou seest him, in obedience to the command of that great Law giver, turn Executioner to the Fruit of his own loins, and rather than not to be the child of God, is content to be no longer the Father of his dearest Isaac?  
But amongst all the several kinds of Inducements, that are apt to work upon us, and to move us to do this or that, there is none that more effectually stirs our affections, than the good examples of those who seem most exposed to ignominy and disgrace. For we can hardly brook the worthy achievements of our Equals in any kind, but we disdain and are vexed to see ourselves outstripped by our inferiors. And therefore that fabulous Philosopher, Aesop I mean, did very wisely; who being desirous to incite and bring his auditors to a more virtuous course of life, chose rather to acquaint them with the Annals of Beasts, than men; to the end that they might be ashamed to see sense out go reason, and to observe those silly creatures performing the offices, which either sluggish negligence made them unable, or their crooked and perverse dispositions unwilling to execute.  
This one example, which my Text proposeth, affords variety of such inducements. For if thou be'st possessed with a generous Spirit, and apt to emulate the Actions of great men, Behold, here is Herod a Prince to be imitated: but if thy drowsy affections permit thee not to look up, nor to be awaked with such alarms, yet blush notwithstanding to see thyself outstripped by Herod, a man whom the Gospel hath noted out, as notoriously infamous, an incestuous person, and a murderer: Is it not a shame then for thee, to contemn the Ministers of God, or to abuse his servants, to whom in this place Herod himself doth reverence? To be backward and slothful in attending to his word, which Herod here again and again receives with gladness? lastly, would it not argue great want of Grace in thee to be an idle hearer only, when we in this Text find Herod himself doing, readily doing and performing many good deeds?  
Consider I say, and blush at these circumstances, thou who ever thou art, that hast not as yet attained to Herod's perfection. Think how far short thou comest of those duties, which that last and great day shall exact of thee: Seeing that the charity of our best Divines cannot so far o'rerule their judgements, as to make them think this Galilaean Prince, throughout all these Actions, to have gone any whit beyond a reprobate. For although considered in their own nature, the many things, which he is here said to have done, were doubtless good and truly commendable before men, yet being stained with infidelity, and corrupted by the ill manner of the performance of them, they were as far from the perfection of a true good work, in the sight of God, as himself was in person from the privilege of a trueborn Israelite; to which yet (as some say) he was not unwilling to pretend.  
The Actions here specified are Three. 

First, the respect which Herod showed to the Ministers of the word, and withal to the line of Aaron; for John was heir to the course of Abia, being, as the Gospel shows and calleth him, filius Zachariae, the Son of Zachariah the Priest. He feared John, and observed him.  
Secondly, the entertainment, the joyful entertainment, which Herod gave to the word itself, which John preached. And when he heard him, &c. he heard him gladly.  
Thirdly, the Reformation, or good effect, which John's Sermons, or preaching, wrough upon Herod. He did many things, &c. Each of these apart in their order, together with a particular discovery of their several imperfections, are to be the subject of my present discourse; it being my desire and intent principally, to acquaint you with the fair progress, which a Reprobate may seem to make in godliness, and yet how far he comes short of true Grace and Salvation.    

Part I.  
You may thence conjecture, that our forefathers did highly esteem the priest's office, because it was so often, in their time united unto the King's Authority. Majorum haec erat consuetudo, ut Rex esset etiam Sacerdos & pontifex: 'Twas a custom among the ancients, that he that was King, should be likewise Priest, as Isidore Hispalensis observeth in the 7th. of his Etymoligicks, at the 12th. chapter. This was practised by the patriarchs themselves, as we may read Heb. 7th. There Melchisedech partakes of both Tit●…es, he received Tyth●…s of Abraham, as Priest of the most high God; and questionless he took Tribute of his own people, as being King of Salem. Also the Scripture tells us of Eli and Samuel, both Judges, successively invested with the same sovereignty, and yet the first a Priest, the second both a Priest and Prophet in Israel.  
The Gentiles, though as yet they had not attained to the Faith of Israel, that is, unto the true knowledge of Almighty God and his Law, yet in this particular they thought not amiss to imitate the custom of Israel: among them there was.  Rexidem hominum Phaebique Sacerdos, 
As Virgil speaks of Anius, who was both King and Priest, a King to Delos, and a Priest to Apollo, who was there worshipped. And 'tis not unworthy of observation, that Moses Gen. 41. Stiles Potipherah his Father in Law {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (On Cohen) which you may render either Prince, or Priest of On. Probably 'twas to let us understand, that Egypt liked well of the old conjunction between the Sacerdotal and Princely dignity.  
Thus did those elder times think Holiness the chiefest policy: and therefore held him as most able to Reign, whom they saw to be most fit to Sacrifice. This ancient practice seems not a little to justify a maxim of our own times. Rex, lay we, est persona mixta cum Sacerdote, the King himself is partly a clergyman: his office then includes a Priesthood, and bids him not to rule only, but to pray for his People.  
Consult the Pagan Antiquities, and you will find strange variety of Honour conferred upon the Ministers of their supposed Deities. Romulus styled them Kings, as if he meant to have enlarged their power unto the height of his own Authority. And when afterwards the name of a King became as odious at Rome, as the real oppression of a Tyrant was to other Cities, yet was she still content, that the chief Master of her religious Ceremonies should retain the old Title, and be styled Rex Sacerdotum, or the Priestly King. I might acquaint you with the large Immunities and Privileges which they enjoyed, with the strange compliments of Honour, wherewith they were little less than adored, did they not contain as great an excess of Superstition, as they did abundance of reuerences?  
This will be sufficient to prove that they were both feared and observed, that in succeeding ages, the Caesars themselves became ambitious of the Priesthood, as Sueto●…ius hath observed in Julius Caesar and Augustus; and Tacitus witnesseth the same, (in the third of his History) of Vitellius.  
The Relations even of our modern times are not without some parallel examples likewise. Henry the Archbishop of Ebora becomes King of Portugal, as you may find in the late Spanish History: and Possevine the Jesuit relates this of the Russian Monarch, otherwise called the great Duke of Muscovie, Rex Sacrorura simul et Imperator videri velit, he doth as much affect to be thought chief in their holy Ceremonies, as to be held chief in his Empire: And therefore his Robes are Copes, his Crown a mitre, and in stead of a●… imperial sceptre he arms his left hand with a Crosiers staff.  
Neither did the purer years of the Christian Church show themselves any whit negligent, in the performance of so Religious a duty; being no way ignorant of that Doctrine, which St. Paul had imparted unto his Timothy. Let the Elders, saith he, that rule well be had in double honour; especially those which labour in the word and doctrine. 1 Tim. 5. 17. Indeed for those former Titles of sovereignty, as I read them not offered, so neither could they have been accepted by the Ministers of the Gospel, they having received prohibition against it from their Masters own mouth, vos autem non sic, The Kings of the Gentiles reign over them, and they that bear rule among them are called benefactors: But you shall not be so. Luke the 22. Yet if we inquire into the carriage of those Elder Christians, we shall easily find, that what was wanting in those swelling Titles of Eminency, was supplied in the Truth of sincere affection. So the Apostle himself witnesseth of his Galathians in the 4th. chap. of his Epistle to them. ye received me as an Angle of God, yea as Christ Jesus; nay I bear you record, that if it had been possible, you would have plu●…kt out your own eyes, and have given them unto me.  
Happy Galatia! who wert become the Mother of such aff●…ctionate Children. If you expect fear and reverence, they receive the Apostle as an Angel of God. If love and affection; they could have spared even their own eyes to have supplied his necessities.  
But is the practice of our present times answerable? doth it equal the se precedents of the Apostolic age? do you fear and observe? nay do you not rather scorn and neglect our profession? else what's the cause that the most liberal and ingenuous dispositions are fearful to undertake this worthy calling? what hinders them, but only the public contempt and much ignominy, which in these times they see openly attends the Ministry? For doubtless, if a man's reputation be his second life, you may now justly call Orders a kind of Martyrdom; because I am sure, he hazards his account in the world much for Christ's sake, whosoever in our days puts himself apart to serve the Tabernacle.  
How are we contemned by the greatest? and injured by those of meaner rank? do not the scorners deride us? and the Drunkards make songs upon us? nay is not our very Function become a Proverb of contempt, even in their mouths, whose education hath ever been as servile, as their birth was base? There are perhaps of our Masters in Israel, that can with Nicodemus be content, to afford us countenance by candle light, I mean, in private, and during the absence of those highbred Spirits, who count it baseness to entertain discourse with people of so mean Quality, as we are in their esteem.  
But are the times so strangely altered? are we now thought unworthy to accompany them, whom Antiquity held us fit to govern? 'Twas his majesty's late observation, before a most honourable and judicious Assembly, that the Clergy was never grown into such contempt as now; and in his opinion 'twas one of those great offences, which argued the near approach of the latter day. There he enjoined his Judges to countenance us, exhorted his People to reverence and respect us; God continue so gracious a Prince, that reigns even in these days, to become a Preacher: and let all those, that wish well to the house of Aaron say Amen, Amen. For should not Judah, I mean the sceptre itself, stand firm to Levi, the other Tribes would be as ready to prey upon us, as they are now to scorn us.  
Yet could the practice of former ages work any alteration upon these latter times, I should not doubt but to leave this Auditory▪ as careful of our Estimation here on earth, as we profess to be (and in some measure, I hope, are) of your Welfare in Heaven. My speech hath already laid open the examples of the patriarchs and purer Church to instruct you; of the Pagans and Infidels, to stir up and inflame your affections. But if through hardness of heart you remain still unmovable, yet quake and tremble to think, how this Herod in my Text shall one day rise up in Judgement against you, and shall condemn you; for he feared and observed the Baptist, and I say unto you, it may be spoken of the meanest Minister of the Gospel of Christ, A greater than John is here.  
Speak I this of myself? saith not the Scripture the same also in the eleventh of Matthew, at the eleventh verse. Amongst them which are begotten of women, arose there not a greater than John the Baptist; yet the least in the kingdom of Heaven is greater than he. Where our Savio●… makes comparison between John and us; not in respect of any personal eminency; for therein, if in modesty we would not, Truth itself would enforce us to yield John the precedency; but in respect of our Office: and in that regard, as John was greater than the former Prophets, because he taught Christ after a more clearer manner than they, so are we to be preferred before John himself, because our preaching of Christ is yet more manifest, than his was: for which reason the Christian Church is there likewise honoured by our Saviour, with the Title of Kingdom of Heaven.  
Thus Calvin understands the Text, and I find him accompanied in his exposition with the best of our own Interpreters. Besides he is countenanced by the 7th. of Luke, where that Evangelist relates it thus. Among them that are begotten of women there is not a greater Prophet than John: mark, he saith not a greater Man, but a greater Prophet: the comparison than concerns not his Person, but his Office. Only Maldonate the Jesuit challengeth this Gloss, as injurious to the Baptist. What shall each private Minister, each Priest and Deacon be thought greater than John? yea, Jesuit, why not? your own Abulensis in his thirty fourth question upon St. Matthew, confesseth as much. Quantò de Messiâ apertior, tanto major Propheta. We Ministers are Prophets too, and we are therefore the greater, because the plainer Prophets.  
Surely this Jesuit fears to be outstripped by Herod in his respects to John, and therefore we shall find him more observant, than ordinary. Hear therefore, if you please, his Commentary upon the Text, The least in the Kingdom of Heaven is greater than he, that is, saith he, the least of them that receive the Gospel. How? may the least Christian be greater than John, and yet not the least Minister? He's very observaunt indeed. John shall take place both of Elias, and Paul, of Apostles and Prophets, yet Demetrius and his craftsmen may have the wall of him. There are of his Church, I confess, that go sarr beyond this Herod in observance; they have taken the pains to climb Heaven itself, as it may seem, to do the Baptist some show of Honour. For Gerson, in his fourth Tract upon the Magnificat, with Maironius, and from them another Jesuit Barradius, give him confidently the third place in Heaven, that is, next to our Saviour and his Virgin-Mother; in the very same Throne say they, from whence Lucifer fell. Great observance indeed, if there were as good ground for it.  
But I go on, Had this fear and observance been done by Herodias; had she with Mary Magdalen, of a lewd Strumpet become an humble penitent, the example had not been so much worthy the noting; in as much as the tenderness and instability of her sex might argue (possibly) some easiness in her conversion also; or had they been performed by Philip, the forsaken husband of Herodias, it had been no great marvel; no great marvel, I say, to see a man injuriously disgraced by his brother's lust, and perhaps not well able to revenge himself, to think of a retired life, ro renounce the World, and become follower to a Prophet, in the wilderness, especially to such a Prophet as the Baptist was, whose zeal had already made him a party in his quarrel.  
But that this lawful respect should proceed from Herod himself, who being a man, wanted that tenderness of affection, which should mollify him, and for aught we read, was not exposed to such injuries, as might discontent him in any sort with the World, that he should do it, it may seem to argue abou●…dance of Grace, and that he went as far beyond the other two in Goodness, as he did in Authority.  
But upon a more strict inquiry into the nature of the Action, we shall find it I doubt to issue from some bastard fountain; to proceed at best from Morality, rather than from Religion. My Text discovers it plainly. Herod feared and observed John, knowing him to be a just man and an holy. See, the respect which was given to John, was given to his person, not to his office: Herod observed him for those personal deserts, or merits, which he saw in the Man, not because he was a Prophet, and the forerunner of so great a Majesty. To be short he honoured John, but not the Baptist.  
And what was this more than Philosophy had taught her followers? R●…me, even in the height of Paganism and Idolatry, yet honoured the Severer strictness of Cato'es' Integrity very much; and that Stern carriage of the Stoics in how great estimation was it, even with those Athenians, which for their own persons were most loosely profane and vicious?  
But thou, who intendest after a right manner to regard and reverence God's Ministers, consider not so much what they are, as from whom they come; and the respect, thou affordest them, give it not so much for their own sakes, as for his that sent rhem. For who entertains an ambassador only according to his own personal deserts, may soon violate the law of Nations, by scorning him, as either weak, or vicious, to whom in that employment belongs all the honour due to his Prince's person. Now we are the ambassadors of Christ; whatsoever the meanness of our persons be, yet at least that's the Title and dignity of our office.  
Nor do I altogether condemn this Action of Herod: For fear and observance are matters of due Debt unto Justice and holiness; such qualities deserve respect: yet neither can I commend it, I mean, as a work truly good. The reason is, I find it not performed with any relation to the Author of goodness, without respect to whose Glory, our best Actions may be goodly perhaps, but yet but goodly Transgressions, splendida peccata, as the Father calls them.  
But can so much good as this come out of Galilee? from whence there ariseth no Prophet, can there come a man that shall so highly regard a Prophet? A shame it is for these times, that the worst part of Israel should afford a man, whom we can hardly better within our Christian Territo●…ies. For of that small number, which at this day either fear or observe the Ministry, the most part are provoked unto it by Herod's inducements: Either they know them honourable, or wealthy; or perhaps of an austere life, and exemplary conversation. In this manner I confess, diverse of the Clergy are honoured in these our days, and yet but few Ministers are honou●…ed▪  
Let a Baptist be called to some Eminent dignity in the Church, no doubt there are of all sorts, both Scribes and Pharisees, that would reverence him. Let him be Zealous and powerful in his profession, there are of the most vicious Publicans and Sinners, that would sometimes even tremble under him. Nay let him be but as violent against Ceremonies as sins; Let him inveigh as bitterly against the priest's vestments, as against the incest of Herod, he should have followers by Troops from Jerusalem to Jordan, and from thence to Enon: only he must lay apart his garment of Camels hair, and that girdle of skins about his loins; because they are only in fashion now a days among our great enemies, they are used only in the cloisters of Babylon.  
But you Beloved, that your entertainment of the Prophets may receive, and be crowned with a prophet's reward, learn to receive them, not in the name of learning, not in the name of kindred▪ not in the name of honour, wealth, or any outward dignity, but only in the name of a Prophet, only in the name of their office, and for their office sake. What though his bodily presence be but weak, and his speech contemptible, as some said of that great Apostle Saint Paul? Yea what though his conversation be in some things faulty, and his life not altogether unblameable? (indeed it should not be, we ought to be lights to the world, as well by our conversation and good example, as by our Doctrine, but I say, what though it happens sometimes to be otherwise) yet know thou, who ever thou art, that stumblest at this s●…one, God, is able, out of the mouths of Babes and Sucklings, to ordain strength, unto his own praise, and can, even out of the tongues of reprobates themselves, when he please, bring forth Salvation.  
Else, why was Judas employed in the publication of the first good news of the Gospel, as well as the other Apostles? Judas, I say, that traitor and reprobate, why was he sent to preach, if the poison of his wicked heart could have envenomed his Doctrine? or that his treacherous intentions could have done his auditors, as much hurt, as they did his Master? yet Judas we see, was one of the twelve, Judas was one of them, whom it pleased our Saviour to send out with that Solemn Affidavit, and encouragement of his, in the eleventh of Matth. He that receiveth you, receiveth me.  
Else why did our Saviour enjoin his Auditory to observe the preaching Pharisees, if the wickedness of their works, and manner of living, could have been an absolute hindrance to the success of their Doctrine? They sit in Moses Chair: Whatsoever therefore they bid you observe, namely out of the Law, and according to it, That, saith he, do; but after their works do not. Matthew 23th. at the 3d. verse.  
Away then with that affected parity of some amongst us, that thinks itself in danger to be stained by the word itself, if it comes from the mouth of a polluted Messenger. 'Tis a proud fancy, long since condemned by Saint Austin in the Donatists, in his second Book against Petilians letters, and the 30th. chapter. Non d●…scernimus vitium, quod homo habet, & veritatem, quam non suam, sed Dei habet. Can we not distinguish, saith the Father, betwixt the Fault of the man, and the truth of God? can our dullness make no difference between Jacob and Esau, because they were (both of them) nourished in the same Family? can we make no distinction between sincerity of Doctrine, and corruption of manners, because they are both found in the same person? if the meanest capacity here present scorn to be accounted so gross, let it shame us to forbear the Assemblies of the Church for no better reasons, but only that the Preachers are not Holy; let us remember, that though it be the same mouth, the same tongue, which now Preacheth, and anon wi●…l swear, curse, yea perhaps blaspheme, yet that God is Author of the first, his Doctrine, but himself only of his impiety and sacrilege.  
In the first chapter of the Epistle to Titus, the Apostle citys an Authority from a Cretian, Poet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, from a Cretian Poet I say, a liar both by Country and profession; and yet what he saith in this case, is both heard and allowed, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. This witness is true, saith Saint Paul, verse 13th. If therefore the Apostle gives ear to this Moral verity, though vouched by Epimenides, an Idolater and Infidel, how much more, 'tis Saint Austin's argument still in the place formerly cited, should you willingly accept of the word of life, though it proceed from a Minister of blameable conversation?  
Nor do I endeavour Apologies for these shames of Levi: woe to them that separate holiness from the Priesthood, woe, I say, to them, whosoever they are. But what I speak, is for your sakes. Take heed, I pray, lest while you seek a man, whose spotless life may answer your expectation, you carelessly neglect that Doctrine, which would lead you forth to everlasting happiness, even without human sufficiency. For if you gladly hear them only who are just and holy, what great thing do you? did not even Herod the same? you shall see it plainly in my second part, which I am now to handle.   

Part 2.  
And when he heard him, &c. he heard him gladly. This Action of Herod I find diversely censured; Some think it feigned and Hypocritical, so Lyra; others true and sincere, as Beza with some other of our own Divines. I desire to give Herod his due; and am therefore willing to account him, at least an ingenuous A●…ditor of the Baptist: the rather, because I see him well countenanced, not only by the judgement of the forenamed Authors, Beza and others, but by the Circumstances of the Text.  
For my Evangelist, if you observe him, makes the King's good inclination towards John, the only advocate to plead for him against the wicked suggestions of Herodias; who did not more passionately desire the pleasure of her incestuous bed, than she did the destruction of him, who durst control her; Herod then must needs be truly of himself well inclined towards John, otherwise he neither would nor could have so often resisted her entreaties, whose affections had enthralled him, and who desired nothing of him, but the silencing of that tongue, whose public reprehensions were as prejudicial to his own honour, as to her contentment.  
But if we admit Herod to have been indeed a joyful receiver of the word, we must acknowledge also some congruous and little cause of this his gladness, and so necessarily allow him Faith, no less free from hypocrisy, than his joy was from dissimulation and fiction. For otherwise it were a strange prodigy, and as contrary to nature, as to see Grapes grow upon thorns, or Figs on on Thistles. Joy, or rejoicing in good things, (if it be true) is a Fruit of the Spirit, and therefore necessarily supposeth Faith▪ which is the first work of Spirit in us, and the root and fountain of all others: And granting this, what other thing do we but plead for Arminius, and bring in this Eastern Prince to grace his Triumph? For here's Herod, a man truly faithful, you say, because truly glad or truly affected with the preaching of the word; and if faithful, justified also; for who dares deny the consequence? and yet I fear his Absolution is now canceled, and that whatsoever he once was, he is now no better than a reprobate.  
Hence therefore, namely by granting that Herod's gladness at the Preaching of the word was Sincere and unfeigned, it may seem to follow what Arminius labours to conclude, to wit, that a man truly justified may afterwards full from Grace, and become a reprobate.  
But the inconvenience is well avoided by distinguishing between Truth and goodness: we must know, that an Action is not presently void of Sin, because 'tis free from hypocrisy. Ahab, I doubt not, did truly joy at the death of Nabaotb, yet that gladness of his was damnable; and Herod might indeed truly rejoice at the Preaching of John, but I shall detect his joy, and show it to have been merely carnal, and so wholly set upon the respects of this life, that it had no dependency at all on that to come.  
And to begin the discovery aright, we must first observe his Faith; which I take, (or rather find) to be Temporary; the fame that Saint Mark describes, chap. 4▪ at the 17th. verse. They have no root in themselves, and endure but for a time; my Authority is Beza, ●…adebat hic semen in saxosa loca, saith he, The sowers seed sell here upon stony ground. The servant must not be above his Master; and therefore as Christ sometimes Preached to hard, and obdurate hearers, that received not the word so kindly into their hearts, as that it could take due root in them, so must John be content to do.  
Now this Temporary Faith, although we may well enough style it true Faith, as Truth is opposed to hypocrisy, because it was not feigned, yet doth it as much differ from the nature and excellency of that which justifieth, as Ishmael did from Isaak, he was no counterfeit child of Abraham, but yet begotten upon a bondwoman: So these Faiths, the Temporary and justifying Faith, do both proceed from the same Spirit, as from the same Father, or Author of them; But you know, that Sun, the Holy Spirit I mean, imparts his influences diversely unto men, and after different measures, viz. according as he stands affected to the▪ subject which he works upon.  
No man can say that Jesus is the Lord, but by the holy Ghost, saith Saint Paul, 1 Cor. 12. and yet the devils themselves, constrained no doubt thereto by the evident power of God's Spirit, non dicunt tantum, sed vociferantur, as one saith, they do not only speak it, but proclaim it. I know who thou art, saith the unclean spirit, in Saint Mark, chap. the 3. even the holy one of God. Here are different works of the Spirit, you see, even upon reprobate and damned creatures. But Spiritus Paracletus erit vobiscum, saith Christ of the elect, John the 14th. They shall receive the Spirit, not of Illumination only, but of Comfort. The Scripture, 'tis confessed, styles them both by the name of Faith, but the one is a bare assent only unto the Doctrine preached, the other is a confident application of it; we, saith that elect Apostle, have confidence by Faith in him, Ephes. 3. at the 12th. verse.  
Lastly they both produce a gladness; this pure and Spiritual, out of a sense of the forgiveness of Sins; being justified by Faith we have peace with God, Rom. 5. at the 1. that other impure, carnal, and only stirred up by the force of some Worldly motives. So were the Philosophers at Athens most gladly desirous to hear the Doctor of the Gentiles, not because their Souls were joyed with the soundness of his Doctrine, but because their ears listened after Novelties.  
'Twas a story to them that seemed to deserve attention, to hear of a Deity Incarnate, of a God crucified; and that to the Immortality of the Soul, which they had learned from nature, the Gospel now added the Resurrection of the Body. The strangeness of such Doctrine as this, must needs delight, and give satisfaction, no less to a Curious, than to a Godly auditor.  
How could the Doctrine of Christian liberty but be welcome to many irreligious and loose people in Jerusalem? how could that news want ready entertainment, that promised such absolute and present freedom, both to themselves from the bondage of those annual ceremonies, and to their children also from the pain and peril of Circumcision? Justification by Faith must needs joy them, that are loath to be at the charge of good Works; and free remission of Sins is so plausible a Theme, that I fear it makes many think, they are scarce put to the trouble of believing.  
How many joyful hearers do these times afford, who yet never in their life desired, much less laboured, to attain a sense of the forgiveness of Sins? Their joy employs itself about other matters. The Preacher's eloquent, perhaps; and than his pleasing periods command their attention. Perhaps he's bitter; and then they are tickled with the display of their Neighbours vices; and begin to take it for a kind of Innocency, that other men are as bad as themselves. Nay are they not those, that press with eagerness into these Assemblies, only that they may find, wherewith to busy their detracting humours? Here he wanted Art; there diligence; these lines were too careless; that strain too affected. Quibus plus Displices, si ominem sine aspiratione dixeris, saith St. Austin, quam si hominem oderis, men that had rather you should break a commandment, than offend a Grammar rule; and think it a greater fault to mispronounce a man's name, than to murder his reputation. But let such auditors know, animis, non auribus loquimur, (as Seneca hath it) we speak to your consciences, not to your ears, and desire, not so much to please, as to save your Souls.  
I much wonder therefore at our English Arminius, I mean Thompson, in the 5. chapter of his Diatriba, that makes the difference, according to Scripture as he pretends, between the wavering or Temporary, and justifying Faith, to be only temporis tantum aut gradus, non rei et essentiae, that is, that they differ not essentially and in nature one from another, but gradually, and in respect of time, durance and perseverance only. So that Temporary Faith (with him) so long as it continues, is as true Faith, as that which continues for ever. And hence indeed it follows easily, that a man, though qualified only with that fading imperfection of a Temporary Faith, yet for the time that such Faith continueth in him, must needs be justified before God; and when it fails, that his justification also ceaseth and is broken off: and so the Title of his Diatriba is made good, de interscisione Gratiae, &c.  
But surely the Truth is far otherwise: Those things are distinguished essentially, and in nature, that differ as I have showed these to do, that is to say first in the cause. The Temporary Faith proceeding only from some general and inferior operation of the Holy Spirit, commonly incident unto reprobates and wicked men, who doubtless feel many times Impulses, and as it were knocking's of the Spirit at the door of their hearts, which yet are never opened to any true Conversion: whereas justifying Faith proceeds from that supreme and most special working of the Spirit, which is proper to the Elect, and always effectual to Salvation. Secondly they differ in the things themselves, or in their Definition: That, viz. Temporary Faith, being only a bare assent unto the Doctrine preached; This, a confident and lively application of it to ourselves, and to our own Souls. Thirdly in their effects: This, to wit, justifying Faith being the Fountain and Source of true Spiritual joy and comfort; that other only of what is false and carnal.  
We need not fear then to confess Herod a reprobate, and yet acknowledge him to have given most joyful entertainment to John's preaching, and that unfeignedly and in good earnest. For as Temporary Faith may be the Mother of an unfeigned joy, which yet is not presently to be thought commendable, only because it is not counterfeit. For Herod might take delight in some carnal circumstances, more than in the principal matter preached; as to hear him tell of a Messiah that was to come, of his strange Baptism, that he would Baptize men with fire; of the excellency of the Messiah's person, seeing John, (whose grave Aust●…rity freed him from all suspicion of any complemental excess) confessed himself not worthy to untie the the latchet of his shoe.  
He might be affected with his grave discourse, and Treatings of Justice, Temperance, Fortitude and other Princely qualities, wherewith doubtless the Baptist knew very well how to entertain him. For virtue loves to show its lustre, and will seem admirable sometimes even in the eyes of vice itself. Now how could it but rejoice a King, to hear those, no less politic, than Divine instructions, copied out in the third of Luke, where in at once he taught the people charity, the publicars' conscience, the soldier's contentment and modesty? Thus did he ease Herod in governing, and make Religion supply that, which otherwise would require the Prince's Authority.  
There is then a twofold Truth to be considered in our joy, rei & personae. Herod's Person was truly glad, but his joy had made choice, and fix●…d itself upon a false object; and therefore false, because 'twas fading. For we may not think he rejoiced in any sense which he had of the remission of his Sins; for than we should have read him likewise partaker of John's Baptism, which was preambulatory to it: nor that he put any confident assurance in the preached Messiah; for than he would not have arrayed him in white, and so mocked and despised him as he did, no, cadebat hic semen in terram petrosam, all this seed fell upon stony ground: and that you may know that it did so indeed, by and by it Sprung up; you may see a blade of it, almost as soon as it is sown: for so the Text addeth, He did many things: and that was my third and last part; which I now come to consider, and un●…old to you.   

Part 3.  
He did many things, &c. Faith argueth our birth, but good works our growth in Religion; and as we may well su●…pect the child is abortive, if it lives only, but increaseth not; so may we justly condemn that Faith for degenerate, that believes only, but works n●…t.  
But Herod seems Religious beyond censure; who to manifest the Truth of his Fai●…h, adds also the integrity of a good conversation. And because one Action, or two only, are scarce able to prove a man Good, he claims the Title by a multitude, he doth many things, perhaps feed●… the hungry, clothes the naked that were in Israel; Fasts twice every week perhaps, gives tithe of all his possessions precisely, and becomes as Ceremonial and formal as any Pharisee in the crew.  
But we must learn from Saint Austin, lib. 1. Confess. cap. 17. Non uno modo sacrificatur transgressoribus Angelis. The devil's Altars admit of more than one kind of sacrifice: and though perhaps Herod might do him at this time no worship, by way of oppression, or covetousness, or idolatry; yet so long as he kept Herodias, he was a true votary and servant of Satan, and his Incest with his brother Philip's wife, a welcome oblation.  
This then is but another progress of a reprobate, a second step which such a one may make in the way of salvation, and yet never attain it. He may do many goodly works; and his charity may seem, though not more true, yet more specious, splendid, and bountiful, than that of the Elect themselves: for inquire but a little, wherein the strength of his devotion lieth, you will find, he had rather behead a Prophet, than displease a Minion; he had rather hazard the loss of Religion itself, than forgo the pleasures of a beloved si●….  
This is Herod's piety. Thus did this dyi●…g Tree shed all its fair fruit at the blast of a woman; Those many things which he did, must all end in one Herodias. So inconsiderately wicked was t●… is Galilaean, that he stains the beauty of all his former Actions, and incurs the censure, or penalty, of the whole law, by giving consent to that one transgression.  
For this we must know, the Gospel hath glo●…s'd upon both the Tables of the law, far beyond the strictness of Phari●…aical Interpreters, teaching us by eff●…ct, as well as report, that Christ came not to destroy the law, but to explain it, and to take away, ●…ot its Authority, but its sting only.  
Thoughts were held free, till he taught, that but lusting was a breach of the seavent●… commandment. A riddle, till then, beyond Samson's subtlety.  
H●…c u●…i vir non est, ut sit adulterium, as the Poet sc●…ffingly expresseth it, that a woman should be an adultress, that never entertained a paramour; that Herodias in the Court of Galilee, should commit sin with Herod, absent from her (perhaps) as far as Jerusalem.  
'Tis strange likewise that Achan, because guilty of Theft, should be arraigned and made liable to the law of murder; or that even Herod, because incestuous, should be counted as him that impiously blasphemes and curseth God. And yet it is the Doctrine which Saint James in his Epistle teacheth, chap. 2. at the 10th. verse. He that transgresseth in one commandment, is held guilty of all. Not that all sins are therefore equal, or that an incestuous person is ipso facto, as we say, really and indeed made thereby a Blasphemer: to think so, were, perhaps, little less than to blaspheme, and to accuse the justice of God of a strange iniquity: but the sense is this. He offends the same Majesty, in the breach of the seventh commandment, who lustfully climbeth up into his neighbour's bed, which he doth, in the breach of the third, who sacrilegiously Blasphemes and curseth his Creator. The same Divine Majesty is offended by the breach of any one commandment, that is offended by the breach of all; and we lose the love of God, and become liable to eternal damnation, by the breach of one, as really and assuredly (I say not so deeply perhaps or h●…inously, in regard of punishment) as if we had transgres●…ed them all.  
Herod then may well do many things, and yet come far short of that goodness, which becomes Religion. For as that man's joy is but carnal, that looks not chiefly upon remission of sin, though he be otherwise entertained with never so great variety of guest and delight; so are not his works to be counted, otherwise than most imperfect and vitiated, who gives himself the liberty of any one sin: yea, though he should be supposed, even from his youth up, with that rich youngster in the Gospel, to have kept the tenor of all the other nine commandments very strictly.  
Now Herodem omne fert tempus, as the orator said of Clodius. There are a multitude of Herod's in all ages; our works are no better than his, imperfect for the most part: few there are, that go beyond this Galilaean in holiness; go beyond, do I say? nay, may I not wish we did but equal him, and came up to him? he heard and did many things, we hear, and do just nothing. The voice of our Preachers now is as the voice of the Prophets were of old (Ezek. 32. 32.) we detain your ears, our Sermons are (perhaps) unto you, as a lovely Song of one that hath a pleasant voice; you are content to hear our words, but the world sees, and your own conscience telleth you, you do them not. I speak this of the greater part of our hearers in these days.  
And as for them, who think they ought to be excepted out of the list, as being neither idle, nor curious, nor unprofitable hearers, but doers of the word, Alas! how uncontrollably true is that of Bion in Seneca of us, omnia hominum negotia simillima sunt initiis, all cur doings, what are they, but as it were, beginnings to do? asla●…es rather than a●…chievements? endeavours (at least, as we make ourselves believe, and God grant, we do not in that thing very often deceive our own souls, endeavours I say) rather than performances?  
This man, perhaps, goes so far in Religion, as to check all Temptations of unbelieving thoughts, yet gives no check to his lust, but cherishes that, and gives it the reigns of liberty, even to excess and scandal; if this man be a hearer, (as there are such, not a few) what doth he, but at the same time confess God, and provoke his Maker?  
Another, perhaps, goes further, and with a Godly fortitude resists the assaults of those carnal and brutish lusts, but in the mean time yields to pride, and busies himself perpetually with the fancy of his own perfections; or to covetousness, and instead of worshipping stocks and stones, worships his Golden wedge: Such hearers as these, wherein are they better than Herod? either Herod Antipas here in the Text, who did many things, as good as any they do; or Herod Agrippa in the Acts, chap. 26. who professeth himself but half a Christian?  
Not that I hold an absolute perfection in all good works, necessary to the attainment of that saving Title; for then the Disciples of Christ must have been called Christians, in Heaven only, not at Antioch: but I require the absence of all darling and beloved sins; I require that no Sin, that is, no kind of sin, reign in your mortal bodies; I require, that you give not yourselves up to any ev●…l customs of vice, in w●…at kind soever, whether of pride, sensuality, covetousness, revenge, detraction, lying, envy, or the like. I require that you mortify and resist all inclinations and proneness unto sin in every kind, and that with all possible care, faithfu●…lnesse and diligence: because he's no less a slave that is commanded by some one, than he that groans under the Tyranny of many Masters.  
Be perfect therefore, as your Father which is in Heaven, is perfect. Reverence his Ministers, not so much because thou seest them wise, or honoured by the State, or rich, but because they are the ambassadors of that great peace, which the God of Heaven hath granted, and by them publisheth and confirmeth unto the inhabitants of the earth.  
Hear his word gladly, not because it is sometimes attended with the content of temporal and carnal allurements, but because it brings promise of remission of sins, and eternal life to penitent sinners.  
And to those many things, which (I presume) the worst of you all does perform in the service of God, and in order to your everlasting happiness, at some time or other, add the forbearance, the diligent, careful, and conscientious forbearance of all beloved and customary sin: So shall he, who vouchsafed this Herod in the Text, the honour of a temporal kingdom, make you partakers of his own kingdom which is eternal, and Crown you with that immarcessible Crown of Glory, which he hath prepared for all that love him. He grant it us to all, who hath so dearly bought us, Jesus Christ, &c.    

The Third SERMON.  Hebrews 10. 1, 2. 
For the Law having a shadow of good Things to come, and not the very Image of the Things, can never with those Sacrifices which they offered year by year continually, make the comers thereunto perfect.  
For then would not they have ceased to be offered, because the worshippers once purged, should have had no more conscience of Sin?  
TO confute Jewish Blasphemies in a Christian Assembly, were to give Medicines for a Fever, to cure the palsy: which promiseth, I think, as little health to the Patient, as it doth credit to the Physician. Indeed my Author, who here b●…speaks these Hebrews, a Nation that strangely doted on their legal Ceremonies, did most profitably make the imperfection of their Law the subject of his discourse: it being the most proper and persuasive argument, to win them from those servile Elements, unto the glorious liberty of the Sons of God.  
But the contrary distempers of our Auditories require Treatings of another nature. Here's none that expect their part in the Covenant should be sealed to them by the Sacrament of Circumcision; none that pretend to R●…mission of Sins by virtue of any Oblations of Levi; Lastly▪ I dare be confident, here's none that looks for justification by the works of the moral Law; although perhaps it might be wished, our practice therein were a little more Jewish, so our Faith con●…inued Christian.  
In these points it may not be denied, but our understandings enjoy a very Health of Truth; only we languish in our other faculties, and our Actions are far unanswerable to our Belee●…. We have those whose consciences are already dead in their Sins; and they must be quickened: we have others who groan under the burden of an accusing conscience; and they must be comforted.  
My Text considered in itself, gives occasion of many such particulars. I shall therefore, by your patience, first briefly repeat the Argument wherein it hath pleased my Apostle to place his grand Proposition; and than handle ●…t singly and alone, without relation to its other circumstances. He disputes t●…u●….  
Those worshippers, who have been once purged, are no more troubled with a conscience of Sins. That's his Major proposition.  
But the Jews, after all their Sacrifices, were still burdened with a conscience of Sins: for otherwise what needed those annually repeated oblations for the same offences? There's his Minor.  
The Conclusion. Therefore they were not throughly purged by their legal Sacrifices; and consequently the Sacrifices themselves unperfect, because not able to bring the worshippers, or those who offered them, to perfection. You see then my Text contains a maxim, whereon my Apostle founds his disputation, against the pretended perfection of Legal ceremonies: and may be thus simply proposed.  Worshippers once purged, have no more conscience of Si●…s. 

Divis.  
In the handling of which words, not to be burdensome to your attention, I shall insist only upon these three particulars.  

Here's first a Disease, and that's a troubled Soul, conscience of Sins.  
Secondly here's a Remedy, namely one spiritual Evacuation, once being purged, &c.  
Thirdly here's the State of the patient after recovery: positively peace and quietness, but here expressed only by a privative particle {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} none, or no more; no more conscience of Sins.   
I confess, that here are Patients too implied in this first word, Worshippers: Bu●… this particular shall stand as an Introduction to those that follow, and serve only to entre at your patience.  
You, whom this day's devotion doth make partaker of that goodly Title; you that in this place, and at this time, are come to, worship, to fall down, and kneel before the Lord our Maker, harken while I show unto you, first the nature of this Disease, and with all the many several degrees of it. Secondly the condition of the Remedy, and therewith a several application to each particular distemper: and in the last place, our happy estate after recovery, together with the Truth of this whole proposition, in what cales, and how ●…arr it proceeds; Worshippers once purged have no more conscience of Sins.  
And if my discourse by God's Blessing, may be so effectual, as to leave among you the happy Eruits of a good Conscience, it will be a blessed Antepast, and most convenient to go before that great Banquet or Feast that attends you.   

Part 1. The Disease, a troubled Conscience.  
The Invention that first made us acquainted with forum conscientiae, a Court of Conscience, seems to have made that power of the Soul an absolute justiciary. And indeed a slight enquiry will easily make it manifest, that there are not more solemn proceedings in a civil Court, than in the Tribunal of Conscience: only what's there committed to the execution of many several Persons, is here strangely dispatched and done by the able disposition of one only Faculty. Conscience is in itself both Informer to accuse, and also witness to testify: It's a Judge to give sentence, and an Officer likewise to do Execution: so that the Meditation of the Psalmist hath already interpreted my discourse, I am fearfully and wonderfully made.  
For Is't not a wonder to see a man sit in Judgement against his own Soul? Is't not Fearful to see him impartially becoming his own Executioner? and yet this Truth wants no examples. Witness Judas his Conscience, in the 27. of Mat. that both accused the Sinner, and gave in evidence to prove him guilty; that both condemned, and hanged the traitor.  
Conscience then is that Judicial faculty of the Soul, whereby we apply our general knowledge, of what is good and ill, unto each particular Action; and so both enjoins performance of the thing it approves, and condemns every adventure and attempt that we make upon the contrary.  
The light of nature had taught Cain, not to shed any man's blood willi●…gly; then●…e ●…is Conscience condemns the Slaughter of his Brother Abel. The law ●…ad informed David●…ot to lay hands upon the Lords An y●…ted; and thence to have but r●…nt Saul's coa●…, was censured by his tender Conscience, as if the King's Robes had bee●… as sacred as his Person, and Treas●…n might have been committed against his very garments. 'Tis this, that when we are quiet, Counsels us; when in motion, directs us: if we intend ill, it checks our purposes; if good, it gives encouragement to our designs.  
Thus is the course of our whole li●…e become subject unto the Cognisance of this Court of Conscience; here our words must be censured, and our Actions a●…aign'd, and what ●…'re shall be decreed by this Authority, our best way to be at quiet, is to be obedient.  
But we oftentimes wrong the justice of this Court, by giving too facil●…an ear to our inordinate affections; which through the violence of their tempting commands, make us to slight her verdicts, neglect her decrees; and then Conscience, which was given us at first for our health, and to be our Guide, becomes unto us only a remembrancer of our fallings: and seeing we entertain her not as a remedy by observing her commands, she becomes at last a Disease to us, and like the Cachexia of a bad stomach, continually upbraideth us with our Transgressions.  
Which distemper yet, as I conceive it, is as unfitly called mala conscientia, an evil Conscience, as if we should call him a traitorous judge, who condemns a villain for conspiring against his King. And therefore my Text most properly calls it, not a Sinning Conscience, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Conscience of Si●…s; not as if it were itself diseased, but because it bears witness of our infection.  
I confess the Apostle, chap. 5. v. 15. of the Epistle to Titus, tells us of some whose Consciences were defiled: and it's true, saith Aquinas, Par. 1. Quae ●…. 19 Art. 13. inquinatjoinest conscientiae, at non ●…anquam accidens in subjecto, sed tanquam cognitum in cognitione. Their Consciences then were said to be defiled, for no other reason, but because they accused those Sinners of their notorious filthiness.  
Besides I find, 1 Cor. 8. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Weak, or sickly Conscience; which, as though Sins were grown scarce, produceth a new kind of impieties, and through a doubtful uncertainty concerning what she goes about, becomes the unhappy Mother of her own affliction. Ea enim est vis Conscientiae, saith Peter Martyr, ut opus adiaphoron, cum dub●…et▪ m●…l●…m reddat, For Conscience, saith he, hath that un●… property, that its able to bring forth Sin out of indifferency, and to make a fact law●…u●…l i●… its own nature, become damnable by her suspicion; according to that Rom. 14. He that doubteth, is damned if he eat. Thus is she, not unlike a man that is overfearful of sickness, qui omnem corporis calorem calumniatur, as Seneca speaks, that belies his own health, and turns his very Fear into a Fever.  
Yet if we inquire into the several faculties of man's Soul, we shall find, that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is there to be taken in the largest acception as it comprehends also that other animal faculty, which the Schools call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: and consequently that weakness, which the Apostle mentions to proceed rather from an imperfection in their Knowledge, than from any defect in their consciences properly, speaking.  
For had a constant {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} resolutely informed those weak Corinthians, that an Idol was nothing; had they undoubtedly known, or been persuaded, that whatsoever was sold in the Shambles was of like indifferency, their mouths would scarcely have offended their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, n●… would their Consciences have ever checked, for eating part of the Heathenish Sacrifices! But their knowledge or persuasion concerning that, being but doubt●…ul and imperfect, begat in them that affliction, which might well be called a weak Conscience, I mean ex parte causae, because it proceeded from so gross a weakness in their understanding.  
Neither yet do I free Conscience itself from partaking somewhat in the calamity of Adam's fall; whereby, as the other Faculties of the Soul, so likewise this of Conscience hath lost much of her primitive Integrity. It's now become dull, and unapt to attend, so exactly as it should, to what the understanding directs; it's become sluggish, and will not always speak, though knowledge hath given its full and clear information.  
No doubt David knew perfectly, that to be an Adulterer, was by the law of God to be accursed: yet how long did his sleepy Conscience conceal the sad consequence, which she should have inferred, and suggested to him, upon his attempt with Balshebah? How long did she forbear to tell him, Thou hast committed Adultery with Uriah's wife, Therefore thou art accursed?  
David was many Months, some say a whole year, before his Conscience spoke to him, and wakened him to that good Confession, I have sinned against the Lord. Nay this power was so far decayed, and as it were, stupifyed in him, that probably it had still continued silent, had not Nathan prompted it. God must send a Prophet to supply the negligence of his careless Conscience; that so, though it of itself had no power to speak, yet with Rock and Mountains to help it, it might be able to give an echo to what he should deliver, when he made that dreadful remonstrance to David, 2 Sam. 12. 17. Thou art the man: Thou hast slain Uriah the Hittite with the sword, and thou hast taken his Wife to be thy Wife; and therefore thou art accursed, the sword shall not depart from thy house, & thy wives shall be given to thy Neighbour.  
I confess then, this Faculty of the Soul, Conscience, is in itself some time distempered, and may then very well undergo the censure and name of a Sinning Consciece.  
But my Text speaks of another sort of Malady, which troubles and infests the Conscience, while Conscience is in itself in perfect health, and diligently accuseth Sin; only the worshippers themselves are out of Tune, they are distempered.  
The Discase then that I am now to declare and treat of, is a Malady, not so much in, as from the Conscience; Conscience now supplies the place rather of a Discoverer, than a Receiver: and may properly enough bear divers special Appellations, according as it stands divided, or looking unto, several degrees of Sin. I will name only two at present.  
There is conscientia peccati ex partereatus, A Conscience, which not only Testifies we have sinned, but affrights us too with the guilt of Sin, and makes us out of a jense of our own unworthiness and the deepness of our guilt, to doubt of pardon; which fear yet, if it be moderate, doth not utterly dismay, or drive us to despair of it.  
Secondly there is conscientia peccati ex parte victimae, a Conscience which not only questions our Sins, but our atonement too; not only tells us, we want a pardon, but that to procure it, we stand in need of a farther Sacrifice.  
This is it, which my Apostle chiefly insinuates, according to St. Chrysostom's exposition, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in that the Jews did offer Sacrifice, it shows that they had a Conscience, which accused themselves of Sin: but that they did it continually, argues they had a Conscience too, which accused their Sacrifices of imperfection.  
Whether I have now rightly named Conscience of Sin, a Disease or not, let Galen himself be judge. Bring him a man, whose guilty thoughts do most clamorously affright him, with the fearful alarms of some crying Sin; let him see his countenance distracted, his face withered, his flesh consumed; Let his bones be vexed, as were David's in this case, and let his moisture be like the drought in Summer; either his rules contain no●… a perfect survey of our bodily infirmities, or else they must confess this man distempered.  
But could we see likewise those aniatus & ictus, as Socrates speaks in Tacit●…, those wounds and stripes, which so dreadfully afflict his threatened Soul; could we see his confused thoughts choking one another; could we see, how all his Meditations and purposes are made abortive, before they be halfborn, we should soon conclude him not only Sick, but that his Disease is past Galen's help; that no earthly Pharmacon, or Dose, how sovereign soever to the Body, can do him good; and consequently, that he ought to be sent to my Apostle for remedy: which is contained in my second part, and I am now to speak of it, namely of   

The Remedy of this Disease. Part 2.  
We ●…eed not distrust the efficacy of that Medicine▪ wherein the Physician himself disdain●…s not to become the chief ingredient; and this will appear to be our case, if you'll but▪ hear Saint John describe the potion. The blood of Jesus Christ, saith he, chap. the first of his first Epistle, cleanseth us from all sin. This then is that Divine Catholicon, that all-sufficient remedy, which God from all eternity ordained for the cure of mankind; and which in the fullness of time he sent into the world to that purpose, that is, actually to effect the work, by altering of Religion, and changing the present shadows and imperfections, into Truths and substances, the many and but empty Ceremonies, by which the world was then busi●…d, into one absolute and well-pleasing Sacrifice.  
So my Text hath it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. This great cure was to be wrought at once; and is therefore perfect, because it needs no repetition. For that faith, which the Synagogue professed, was therefore necessarily attended with a conscience of sins, because she expressly taught and prescribed to her followers, a reiteration of sacrifices: for that must needs cause them to suspect the sufficiency of each former atonement. But the very tenor of our most holy profession fully cures us of that doubting disease: in as much as it plainly assured us, that Christ having once suffered, the wrath of God exacts no further satisfaction. So my Apostle in the 9th. chap. of this present Epistle at the 26th. verse. In the end of the world, saith he, hath he appeared once to put away sin by the sacrifice of himself.  
Dares Rome then tread the steps of old Jerusalem? doth she affect to turn this very remedy into a disease? For what else is her sacrifice of the mass? wherein their profession is, that they daily offer up again the body of Christ, thinking by their sacrilegious repetitions to add some new suficiency to that great oblation.  
So truly may it, in these Christian times, be verified of that City, what was observed of her being yet in Paganism. Roma magnam sibi assumpsisse videbatur Religionem, quae nullam respueret falsitatem. 'tis the acknowledgement of Leo the great, as they call him, one of her own Prelates, in his first Sermon upon the Nativity of Saint Peter and Saint Paul. Rome, saith he, therefore thought herself to be above all other Cities in the world chiefly Religious, because she became the common receptacle of all their Idolat●…ies.  
And what else is her practice at this day? she's willing to profess the name of Jesus, and therein joins with the Christians: she's content to impart Divine worship to Images, and therein concurres with the Gentiles: Besides, she's factious too for the daily repetition of expiatory sacrifices, and therein accords with the Jews themselves.  
So that it may seem now a point of injustice to deny the Roman Church, the Title of universal, seeing she so friendly communicates with all Religions.  
Ay, but yet Rome will still seem Orthodox for all this, and hath learned from her Doctors of Transubstantiation, at least to evade and delude, where she cannot satisfy. Let my Apostle then in this Text, nay in a solemn discourse of two whole chapters, not barely pronounce alone (which yet were more than enough, where such a Majesty dictates the words) let him not I say barely pronounce, but logically prove and conclude, that Christ can but once be offered up, she'll make him understand it de sacrificio cruento, only of the bloody Sacrifice of the cross, not of that unbloody one of the Altar; and so with the same words, both corrupt his sense, and yet seem to condescend to his conclusion.  
Thus doth Truth never suffer more dangerous attempts, than when she falls into the hands of learned impiety. But my Text soon quits her, by the suggestion of this one interrogatory. After Christ his bloody passion, remains there a conscience of sins or no, ex parte victimae? do our affrighted thoughts as yet inform us, that the greatness of our sins exceeds the sufficiency of his oblation? if so, then is the sacrifice of the cross, as insufficient as were those of the Jews: but if this doubt be absolutely removed, which my Apostle clearly enough insinuates in the Text, than is their sacrifice of the Altar, as Sacrilegious, as were those of the Gentiles. For what can more derogate from that Divine atonement, than that it should stand in need of a daily supply? what other thing were this, than to crucify again the Lord of life? for he must in some sort be daily slain, that's daily offered: and so shall the Roman Priests supply the like place at this day under the Pope, which the Roman soldiers once did under Pilate.  
But they yield, you'll say perhaps, the oblation of the cross to be most absolute, and that the sacrifice of the mass is only requisite to make us capable, or actually partakers of those Benefits, which the sacrifice of the cross obtained for us at God's hands, and which the wisdom of God found good to convey unto us by that means, viz. by means of the Mystical and unbloody sacrifice of the same body in the mass; what's this? one sacrifice required to apply another; and by consequence a third will be necessary to apply the second; and so we shall run, multiplying of sacrifices in infinitum; for what shall hinder? where shall we stop? an absurdity as hateful to Religion, as nature.  
Indeed, should God have given us his son in sacrifice, and yet have denied us a participation in his sufferings, what had it been but to have dealt with his Church, 〈◊〉 the Poets feign that Jupiter did with their Tantalus, that is, showed her only the means of her recovery, and indeed to torture her, rather than relieve her. For there can be no more bitter affliction, than to be barred the enjoying of that good which is in our view, and whereto a probable hope hath already entitled us.  
God therefore, as he is rich in mercy, so is he bountiful in declaring it; and he that hath not spared his Son to save us, denies not his holy Spirit, to testify unto us the Truth of our recovery. No sooner than doth the Court of Heaven, by virtue of this remedy, pronounce us justified from our sins, but it presently dispatcheth the Spirit of Comfort, to bear that joyful news to our afflicted souls, that we are there in●…old for the sons of God. Rom. 8. 16. And while our soul is afforded due entertainment by those sweet acclamations of Abba Father, it puts to silence all clamour of conscience, and makes her smile, who was wont nothing but to frown, and threaten. Then the blood of Christ grows Eloquent, and speaks better things to us, than that of Abel; for that spoke only vengeance upon sin committed; this speaks nothing but salvation upon sin pardoned.  
The remedy thus applied cures this conscience of sins too, ex parte reatus▪ for there can remain no more guilt, no fear of punishment, where the holy Ghost himself vouchsafes to testify, that Christ hath satisfied what we have deserved.  
But Alas! we oft times dispossess this Spirit, and suffer wickedness to encroach upon his Territories: and then how can it sing the Lord's Song in a strangeland? ●…ow can that be a fit place for the Ditties of Zion, where Babylonish iniquity hath usurped the sceptre? No, when we sin, that is grieved and silent; and where the Spirit tunes not the anthems of pea●…e, Conscience will not be long to towl the sad groans of desperation. Thus are our very souls subject to relapses, being as liable to the distempers of sin, as our bodies are to the assaults of sickness.  
And must we then yet seek a further remedy? doubtless such a pretence is wholly inconsistent with my Apostles Doctrine. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. To cure all conscience of sin, we need (with him) but one purgation, but once to be purged. Indeed it is true, both in the point of justification, and in that of the passion, we can but once be justified, but once be purged; yet may the sense of these benefits be subject to reiteration. For a righteous man, though he be always justified, yet doth not perhaps always feel it: we can but once be purged, yet we oft lose the sense of this remedy; and it requires yet a further cure, to make us become certain of our recovery.  
Against this Disease, viz. uncertainty and doubtfulness of our justification, were those tears of David, in the 51. Psalm. Lord, saith that Royal penitent, restore unto me the joy of thy salvation; laetitiam exoptat, saith one not untruly, non justificationem, he prays not for justification, but Comfort; that God would then impart unto him on earth the joy of that sentence, which questionless was long before pronounced in Heaven. If therefore with that good King, thou art desirous to cure this conscience of sin, that is, to repossess and recover again the happiness of thy decaying Comforts, repent, as he did, mourn, weep, pray, yea let thy soul ●…e yet more afflicted.  
A strange remedy you might think, to cure involuntary sadness by mourning willingly, were it not therefore to be esteemed the more available, because human wisdom counts it foolish and improper.  
But true Religion prescribes Antidotes many times as full of wonder, as health. Wouldest thou live a Christian life? thou must die to thy own affections, and inordinate lusts; wouldst thou recover again the loss of thy spiritual comforts? thou must mourn, and be yet further afflicted for sinning. Let therefore thine eyes become fountains of tears, and mingle thy drink with weeping: let the Sorr●…ws of thine afflicted soul out cry the guilt of thy wounded conscience: so he that hath not disdained to take thy body to be his Temple, may be pleased also to accept of thy Tears for sacrifice.  
Nor do I still enjoin thee to call a Confessor to witness; as if thy Repentance were of necessity to be as legal, as thy Testament; if thou wilt, confess only to that Judge, who alone can absolve thee; yet sure I am, in case of great distress, open and free confession to a lawful Minister is most available, both to cure a conscience of sin, as also to attain a sense and feeling of their forgiveness; although the sentence of the Minister, 'tis confessed, be of itself no Absolution.  
For example, who knows not, that God's word barely spoken, is of itself able to challenge our belief? yet hath Divine goodness been so indulgent to human infirmity, as to make words visible for our sake, that is, to ordain sacraments, (which are commonly, and not unfitly called by Divines, visible words) and to make us s●…e that in a Sacrament, which we could but hear only from a preacher; that so our weak Faith might stand the more firmly, being supported by the evident information of more senses than one.  
Although therefore the promise of remission of sins, at what time soever a sinner repents him of his sin, Ezek. 18. should be as persuasive, as 'tis certain, and induce into us a confidence of forgiveness, no less easily and effectually, than the words sink into our ears; yet hath God been pleased also to invest his Ministers with the power of the keys, to the intent, that seeing a man clothed with our own flesh, to represent his person, and now ready, as from his mouth, to pronounce our absolution, our thoughts might be quickened, our spirits revived, and our consciences become as free and exempt from doubting, as his promise is from mutability or change.  
You know 'tis the very tenor of our great Commission, sealed unto us by that King of Kings, our most Blessed Saviour, in the 20. of St. John's Gospel. Receive the Holy Ghost; whose soever Sins ye remit, they are remitted unto them. Not that these words imply a judiciary power; for in that sense the Pharisees themselves were Orthodox, none can forgive sins but God only; yet do they at least give us Authority to declare, what God hath promised, and at least to publish Absolution, though not decree it.  
Of what efficacy then, you'll say, is this declarative power? if it be but only to make a bare nar●…ation of forgiveness to a penitent Sinner, 'tis no special power, 'tis ●…o more than every Christian may do, yea ought to do, towards his Brother in case of spiritual distress; and so by consequence it will follow upon this supposition, that in the case of that crying Adultery, David's Conscience might have been sufficiently pacified with the good words of any common Israe●…ite; as well by Hushai, the King's ●…riend, as by Nathan the Prophet.  
But we must know in these cases of Conscience, there's somewhat more in a prophet's word, than in a Courtiers. Hushai may do David good service, in case of Treason perhaps, and in preventing the outward danger of an Absaloms' conspiracy, but in case of Sin, Nathan is most fit to be called to Counsel, and 'tis his word, not Hushai's, that shall best appease the inward clamours of an accusing Conscience. A friend may advise best for the Government and State of his Kingdom; but for the ordering and settling the peace of his Soul, let the prophet's words be heard. I say, in this case let the Prophet be heard; for his words are in a special manner accompanied with God's own promise: He will perform the Counsel of his Messengers, Isa. 44. at the 26. verse●….  
Amongst all the Sons of men we are said in Scripture to remit Sins; not that we have of ourselves an absolving power, but that our words might give the greater satisfaction to afflicted Consciences; that when we speak upon good grounds, they might be as fully assured of their remission, as if we indeed had forgiven them. So Calvin upon that place of John, in the 3d. of his Institutions.  
We cannot then of ourselves remit the crime, yet God hath given us power, to cure the Conscience; it lies not in us to acquit, it d●…eth to comfort a Sinner; which Truth is yet further illustrated by that Text in the 18 of St. Matthew's Gospel; whatsoever ye shall lose on earth, shall be loosed in Heaven. First we lose on earth, and then God in Heaven.  
But what, you'll say, doth the Ministerial Act go before the Principal? may we declare what God hath not yet decreed? that were to play the King's Interpreter, while he is silent; or to publish a proclamation before it be penned. These seem to be great inconveniences.  
We must therefore understand, that upon the hearty and true contrition of a penitent Soul, first God himself decrees his Absolution, then after his humble Confession the Minister doth publish, or pronounce it: to which Act of the Minister, God by promise adds the assistance of his persuading Spirit, and so the Sinner becomes certain of the remission of his Sin. In this sense therefore it is true, that we are first loosed on earth, and then in Heaven, because that after the Ministerial Absolution pronounced here on earth, our Consciences do by the Spirit obtain an undoubted assurance, that we are loosed in Heaven.  
Thus have I showed you, what this one remedy is, to wit justification by the blood of Christ; the manner how we attain a sense of it, the inward Testimony of the Holy Ghost; the means how to recover this Testimony, when upon our Sins we seem to lose it, humble Confession of our Sins, sometimes to God only, sometimes to his Ministers also, and this either private, or more public, as the case of the Penitent requireth. And of this Confession to the Minister I insisted somewhat the more largely, because, indeed to be, as my Text speaketh, once purged of sin, and yet to have a conscience not duly sensible of this benefit, I mean the benefit of Absolution, by the lawful Ministry, is but with those blinded Anamites, to be in the midst o●… the people of God, and yet not know it.  
After this remedy follows our happy estate of health, attended with the blessing of peace and quietness; being in my last part shadowed out only under a negative description {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, no more conscience of sin.   

The happy Estate. Part 3.  
I dare not undertake to describe this happiness, for I find it passeth all understanding, much more all discourse of man. To call it health, or peace, or joy in the Holy Ghost, were to name it rather than to express it: so mysteriously happy is this estate, that its conceived only by being enjoyed. I shall therefore make use of my Apostles modesty, and call it only no conscience of sin; yet doth this Brevity include a panegyric of praises; for you know all excellencies are defined by Negatives.  
Nor do I hold it a weak argument of perfection, that Satan so much desires to counterfeit this Estate, seeing things of mean condition are no objects for imposture; men do not usually counterfeit brass, or Copper, but Gold and Silver. And therefore Satan, that grand Impostor and deceiver of souls, that he may more securely cheat us of that which is true, labours with all subtlety to work in us a false similitude of this blessedness; and in stead of leaving us no conscience of sin, many times leaves us no conscience at all.  
Saint Paul, chap. the 4th. of his fi●…st Epistle to Timothy, verse 2. fi●…ly describes such deluded ones, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; men of seared consciences, as we say in English; or rather, as Beza somewhat more Emphatically seems to render it, such men, as an hot Iron, (set on fire, sur●…ly by Hell) hath not seared only, but cut off their consciences quite.  
H●…u miseri servitutem qui intelligunt, miseriores qui non intelligunt, cried the Orator; and I may well in this case be his echo. Miserable are those men that feel the burden and bondage of daily transgressions; but most of all unhappy are they, that serve sin, and do not perceive it.  
Canst thou then, being a Noah, beget a Cham? make laughter the son of drunkenness? canst thou after a beastly surfeit jest at it instead of weeping? canst thou lie in wait to deceive chastity, and then impudently boast of those Actions, of which nature herself is ashamed? If you be such, Beloved, it behooves me then to turn this part of my Sermon, which I intended for your consolation, into some Funeral discourse, and set myself rather to deplore, than congratulate your estate: your disease is not cured, but changed; in stead of the Fever, the burning Fever of a tormenting guilty conscience, you are fallen into a lethargy, or dead sleep, of unsensibleness and stupidity of spirit; in a word, you are dead, not living.  
Yet seeing the dead too shall hear the voice of the Gospel of Christ, I must not forbear to call upon you; Awake therefore, thou that sleepest in the security and senselessness of sin, awake and stand up from the dead, that Christ may give thee life. Take and consider well these few lessons I shall give thee; they may possibly help to recover thee.  
Lea●…n▪ first to be diseased, that thou Mayst be healthful; let the terrors of the Law threatening sin with death, affright thy soul; let them enter and wound thy Conscience, that so thou Mayst both hunger and thirst after this remedy; by tears and contrition labour to procure a sense of it; and so by degrees at length attain the blessedness of this happy estate; wherein those accusing thoughts shall be silenced, those distractions quieted and composed, and instead of terrors and amazement, thy conscience shall speak nothing but peace unto thee.  
Thus have I discoursed upon the words of my Text apart, and showed you hitherto, what I was able to collect from each of them in particular by themselves. It remains now, that I declare▪ according to my intended purpose, and briefly, the Truth of this whole proposition, namely how far a justified person may be again perplexed with his former transgressions, and in what sense mine Apostle speaks, when he saith, that  Worshippers once purged, have no more conscience of sin. 
Give me a man then after God's own heart, one who condemns himself with as much severity, as he sins with fear; let his sorrow keep pace with his transgressions; and because he must daily offend, let his life be a perpetual repentance; yet may even such a Job, such a just man, and careful walker with God, be afflicted with his passed offences, after a settled confidence of Absolution.  
He may hold himself, for their sakes, unworthy of the blessings of this present life, as Saint Paul thought, he deserved not the high attribute and Title of an Apostle, because the Christian Church had sometimes groaned under his persecution. I am not meet, saith he, to be called an Apostle, because I persecuted the Church of Christ; yet I was received to mercy, because I did it ignorantly through unbelief; I was received to mercy; that argues his confidence of forgiveness. I am unworthy to be called an Apostle; that shows, there was a conscience remaining in him, which some way accused his sin.  
Nay in respect of Temporal punishments, our consciences are of so large extent, that they bid us fear sometimes, when our conceit tells us, that others offend. For Deli●…ant reges, plectuntur Achivi, the pestilence may invade all Israel upon David's offence; and though it were the Son of Kish only, that unjustly flew the Gibeonites, yet may the famine starve all Judah, in the reign of the son of Ishai, for that offence.  
Upon this conscience of sin doth our English litany, not without good cause, give entertainment to that petition, Remember not, Lord, the offences of our forefathers; although I confess, vehemently opposed by that sort of men, who profess themselves enemies to our whole Liturgy; and whose zeal in this, as in diverse other cases of like nature, is manifestly of great prejudice to their judgement. But I have no occasion to speak more of them at present.  
'Tis true, Jeremy hath long ago censured that murmuring proverb of his people, the Fathers have eaten the sour grapes, and the children's teeth are set on edge; and not without cause: for it was as false, as common. For Judah herself never eat more sour grapes, than in the time of that weeping Prophet; and whereas sometimes she tasted only, and set her teeth on edge, now she eat and surfeited.  
The sin then of the Fathers was punished in their posterity, but not without the children's offence; and when they also cease not to continue their father's sin, they may justly expect a severer punishment; now which of us dare say I am innocent? I have utterly declined my father's sins? It we dare not, or cannot say thus; if our own consciences would fly in our faces and give us the lie, in case we should, what marvel is it, yea what obstinate perverseness were it, if we should refuse to make our petition to God, in those words of the Prophet Daniel; O Lord let thine anger be turned away, le●…t because of our sins, and the sins of our Fathers, Jerusalem and thy people be made a reproach.  
For as in the eyes of that All-seeing majesty, a Thousand years are but as one day, so are as many generations but as one man. Now in a single offender, 'tis mercy that expects repentance a long time, though for neglecting it, the punishment be infflicted afterward with greater severity. So is it in respect of whole Nations; 'tis the goodness of God, that throughout so many ages attends their conversion; yet must that kingdom dread the more fearful ruin, which hath enlarged her transgressions by perpetuity.  
Amalek rebelled in the time of Moses, and was then threatened with eternal hatred, as appears Exodus 17th. at the 14th. verse; but succeeding ages, and the sins of Amaleks posterity, brought down that horror of punishment, of which Saul, 1 Sam. 14. was ordained to be Executioner.  
Nor was posterity then punished for the father's sin alone; for as 'tis evident, Amalek still maintained enmity against Israel, the people of God: whereas had they from a conscience of their father's sin, sued out pardon for those first offences, probably the punishment had not been of so high a nature, where the transgression should have been found of less continuance.  
Neither may this conscience of sin past, arise only from a fear of Temporal afflictions. No: unhappy and Frail men that we are, we may be again and again perplexed with the guilt of those very transgressions, which we once thought and verily persuaded ourselves were forgiven.  
For the infant-issue must needs faint, when the Mother languisheth; and when our Faith is so mixed with doubting, our joy must needs be subject to much inconstancy; and if in the case of eternal salvation itself, our confidence may be buffeted sometimes with contrary fears, and almost degenerate into despair; much more, as to the matter only of forgiveness of sin, may our peace be again molested with perplexity.  
In the 51th. Psalm, while David entreats pardon of God for that complicate sin, which he committed, in the case of Bathshebah and Uriah, that is, murdering the Husband, and defiling the Wife, see, he becomes burdened on the sudden with the conscience of all his former transgressions; there he makes confession of his original guilt, and humbly entreats pardon for all his Actual offences. Deal omnes iniquitates meas, saith he, at the 10th. verse. Lord blot out all mine iniquities whatsoever, and at the 12th. red mihi laetitiam, &c. O give me the comfort of thy help again, and Stablish me with thy free Spirit.  
And if a justified man may not be again troubled with a conscience of sins past, whence came that prayer of this same Prophet, ●…s. 25th. at the 6. verse, Remember not, O Lord, the sins of my youth? shall we think David so careless, as not to have long before this time, entreated pardon for his youthful transgressions? or that God himself so little regarded his prayer, whom his very soul loved, as that though he had begged, yet he had not obtained pardon for them? no doubt he had of a long time felt good assurance, and a sensible Testimony, that such his sins were forgiven him: and yet upon consideration of those many miseries, which befell him from Saul's malice, and Doeg's treachery, he groans again under the former burden, and begins to accuse the sins of his youth, as cause, that his riper years were exposed to such afflictions.  
But what? do you say a man once purged may be so many ways burdened again with a conscience of sin? may his past offences again, after purgation, after his being justified and acquitted from them by the blood of Christ, affright him with fear, sometimes of Temporal, sometimes of eternal punishment? where's then the Truth of my Apostles Doctrine, worshippers once purged, have no more conscience of sin?  
To answer you briefly, it holds in these two senses. First and absolutely in respect of that conscience of sin, which we called ex parte victimae, they that are once purged in the blood of the lamb, do not with those Hebrews, which my Apostle deals with in the Text, again thirst after any further sacrifice; but their consciences rest fully assured, that all sins whatsoever may be perfectly done away by Christ's one and great oblation.  
Secondly, it may be understood also in some sense, in respect of that conscience of sin, which we called ex parte reatus; but not so absolutely here, as in the other; because not at all times, nor upon all occasions. For the Saints have many fallings; there is no man living, that sinneth not, even the just man himself, as the Scripture speaketh, falleth, that is, sinneth, more or less grievously, seven times a day, and by consequence wounds and loads his conscience with the guilt of sin: however, it is certain, that at some times also the true servants of God, men truly justified and regenerate, have their hearts so sprinkled with the blood of Christ by faith, and are so united with God by a full assurance of the forgiveness of sin, and sense of God's love and favour towards them, that they have no conscience, that is, no sense, no fear of guilt at all for any of their offences whatsoever. For as they are at some special times assured of their salvation, so are they likewise, in the same hours of comfort, assured of the remission of all sin.  
Fear not than thou fainting Christian, fear not, nor be dismayed, although thy tender and timorous conscience affrights thee sometimes perhaps, with the remembrance, even of those transgressions, whose pardon thou hast heretofore, upon sure grounds, no way disinherited; be not much troubled at them, seeing thou hast the remedy almost in thine own hands. Whensoever thou findest them thus to return upon thee, distracting thy thoughts, and disturbing thy repose, cast thyself upon God, confess them again, wash them both in the blood of Christ by Faith, and in thine own tears, by contrition and hearty sorrow: so shall thy good God, who doubtless upon thy first repentance did truly remit and pardon them unto thee, upon thy second confession and tears, make thee become a second time, and much more, certain of thy absolution.  
I say confess them again. For although the Jesuite, Salmeron I mean, be pleased to give us such an observation as this in his commentaries upon this chapter, ad iterandas confessiones nullâ lege arctamur aut Evangelicâ aut Apostolicâ. There's no Law ties us to make often confession of the same sin, viz. which we have once already duly confessed; yet though laws be silent, I think, I have showed examples, namely of that man after God's own heart, that royal penitent and Prophet King David▪ of the Prophet Daniel, and diverse others that might be alleged; which although they tie not our belie●…e, perhaps, as to a matter of Faith or Divine precept, as the Jesuite pretends, yet I suppose, their bare practice deserves our Imitation better, and is more safely followed, than his opinion, especially in ca●…es of great distress, and where special comfort is necessary to quiet and allay the Agony of Spirit.  
But I shall not enter into surther controversy with him. God, who comforteth Jerusalem, comfort the mourners that are in Israel: comfort all such as groan under the conscience and guilt of sinnne; restore True peace unto their souls; give them all necessary and full assurance of the remission of their sins here, through Faith in the blood of Christ, and afterwards advance them to Glory, and to the Fruition of those comforts, which shall never fail, by the same Jesus Christ our Lord, to whom with the Father and the Holy Ghost, three Persons, one Eternal, Almighty, and most merciful God, be all Honour and Adoration given of all creatures now and for ever,  
Amen.    
THE END.