Die Mercurij, 25. Martij, 1646.  
ORdered by the Commons assembled in Parliament, That M. Holles and St Peter Wentworth, do from this House give thanks to M. Bolton and M. Cheynell, for the great pains they took in the Sermons they preached this day at the entreaty of this House, at St Margaret's Westminster, (it being the day of public Humiliation) and to desire them to Print their Sermons; And it is Ordered that none shall presume to Print their Sermons, without licence under their hands writing.  
H. Elsing. Cler. Parl. D. Com.   

March 28. 1646.  
I Appoint Andrew comb to Print my Sermon.  
Samuel Bolton.   

A PLOT FOR THE GOOD OF POSTERITY. COMMUNICATED IN A SERMON TO THE honourable HOUSE Of COMMONS For the sanctifying of the Monthly Fast. March 25. 1646.  
By FRANCIS CHEYNELL.  
Posteris sero, aeternitati pingo.  
Parents sunt liberorum praeceptores.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Xenophon. Cyropaed. l 8. 
Magistratus pius totius Regni pater est.  
The wise in heart will receive Commandments, but a prating fool shall fall.  Prov. 10. 8. 
Let not thine heart envy sinners, but be thou in the fear of the Lord all the day long.  Prov. 23. 17. 
LONDON: Printed for Samuel Gellibrand, and are to be sold at his shop at the brazen Serpent in Paul's churchyard. 1646.   

TO THE HONOURABLE HOUSE of COMMONS Assembled in PARLIAMENT.  
WHen I received Your Order, I was not in case to obey it, being scarce able to write or read; We should learn by every fit of sickness the greatness of God's Majesty and our frailty. We live in sickly times, and You are collecting many wholesome and Medicinable ingredients, only take heed that you do not mistake one herb for another, it is easily done, and whilst You are but making essays it may be easily rectified: Be pleased to consider that the Antidote must be made according to the Dispensatory the prescription of the great Physician of Souls in his saving Gospel, that the blessing of Christ may be upon it, and it may prove a sovereign Antidote for the preventing as well as removing of Church-offences. Jesus Christ hath not entrusted any State to make new Institutions, or create new offices in his Church. There are several forms of civil government in several Christian States, but there should be the same Church-offices, and for substance the same Church-government in every Christian State, though that government cannot be so peaceably exercised in some places as in other; There is so much equity and prudence in Evangelical rules and Institutions, that they ought to be observed in all Christian States and Common-weals throughout the world: Those orders which Christ hath sent us by his Apostles must be obeyed, there can be no exception against them, there must be no Prohibition of them; 
Rom. 16. v. 17, 18.  This is a Rule of Christ, that they who walk inordinately, and cause divisions contrary to the doctrine of the Gospel, 
2 Thes. 3. 14, 15.  must not be admitted into society with the Saints. 
1 Cor. 5. 11.  I need not insist upon other rules. 
1 Tim. 3. 4, 5.  Our Saviour did enjoin his Apostles to teach Christians to observe all things he commanded, Matth. 28. 20. Now St. Paul did not only teach Timot●y to ordain Elders in every City, Tit. 1. 5. but Paul and Barnabas ordained Elders in every Church. Act. 14. 23. And when St. Paul spoke of his departing out of the world, and seeing their faces no more to whom he had preached, he recommended the oversight or government of the Church to Elders, assuring them that the holy Ghost had made them overseers over the Church. Act. 20. 1●, 25, 28, 29. and therefore it is easy to conclude, that the Elders were, Jure Divino, by the will and appointment of Jesus Christ, to succeed the Apostles in the ordinary government of the Church, and Christ promised to be with the Apostles, and their successors, not for two or three hundred years only, till some Magistrates did turn Christians, but even to the end of the world: and the holy Ghost seals up the promise with Amen, Matth. 28. 20. If then there be ten thousand Churches in England, there should be ten thousand Elderships; but the government by these Elders is not Arbitrary, all the Censures which they pass must be in some sort evangelical, because agreeable to the Word of Christ; for the Elders are not to govern in their own name, or in the name of the Magistrate, no nor in the name of the people, but in the name of Jesus Christ, from whom they do immediately receive their power and authority, and therefore are to receive their orders and directions from the Gospel of Christ. The Christian Magistrate ought to protect the Elders, that they may peaceably exercise that Church-power which is committed to them by Jesus Christ, for the Christian Magistrate doth owe a spiritual subjection to all the ordinances of Jesus Christ. Erastus himself confesses, that the Magistrate in ordering of sacred things must not depart one hairs breadth from the Word of God. p. 161. & 162. li. 3. Confirm. Thes. It will be very dangerous for a Magistrate to do any thing of his own head about Church affairs, and it will be as dangerous for Ministers to compliment in this weighty point; all the power that a Magistrate hath settled upon him in Rom. 13. is settled on him as he is a Minister of God, and therefore they who teach Magistrates to despise the Authority of Ministers, because they are but Ministers of God, teach the Magistrates to despise their own authority. Officers of Christ's instituting, and powers of God's ordaining, must agree together, and uphold one another, or else both will be vilified: Ministers must not usurp a civil power, nor Magistrates lay claim to any Spiritual power properly so called: if a man go about to thrust two swords into one scabbard, let him take heed he doth not split the scabbard, and cut his fingers. Mr. Robinson and those of his mind say, that if the Magistrate be a Church-officer, he must be called to his office, and may be deposed from it by the Church, and and if the Magistrate be a ruling Elder, he is inferior to teaching Elders, and deserves less honour, according to that order, 1 Tim. 5. 17. In his justificat. of separate. p. 216. if the Magistrate (say others) challenge a Church-power, and deny himself to be a Church-officer, than we have a good Argument for Popular government, because there is a Church●power in some that are not Church officers; and none can be entitled to Church-power, but by a Church office, or by Church-membership; and if by the latter, then say they, Every member hath as much power as the Magistrate; who knows not what the Anabaptiss say upon this point; The Church of Scotland hath declared their judgement; and they who plead for a congregational government have expressed themselves after this manner: The Governors of the Church have not their power from the members of the Church, but from Christ, they are invested with the power of Jesus Christ, they exercise his power, and do act in his name, and not in the name of the Church, saith Mr. Burroughs in his ●ren. p. 50. And for my part, I shall readily grant that these Officers ought to transact all things which concern the consciences of the people in such a convincing way as may best tend to Common edification and satisfaction. Church ordinances are to be dispensed by the Church, that is, by the Elders with consent of the people, saith Mr. Rutherford, in his late book p. 398. We should quickly think of some expedients for an happy agreement, if You would be pleased to free us from the much feared Commissioners.  
Church power must needs be acknowledged to have the proper notion and character of Authority in the Elders, to which the multitude ought by a command from Christ to be subject and obedient, as to an ordinance to guide them in their consent, and therefore in the sentence of the Elders the ultimate for maul ministerial act of binding or losing should consist. Christ hath placed a Rule and Authority in these officers over the ●est of the congregation, not directing only, but binding. (See the Epistle to Mr. Cotton's book of the keys) When these officers gathered in Christ's name do pass a right judgement upon heretical congregations, or persons declaring them to be such as have no communion with any of the Churches of Christ, those heretical persons or Churches are put out of the kingdom of Christ, and consequently put under the power of Satan: Heart divisions, p. 44. The Rule urged by many is this, Nemini fit injuria cui praeponitur Christus, we prefer the Authority of Christ above all authority of men, or societies of men: King, Parliament, & people must subject themselves to Jesus Christ. None must plead privilege to live scandalously, though Peers of the Realm. The Tigurine Divines are accounted most favourable or rather remiss in this point; but Guather in his Epistle to Jonvill, saith, Excommunicatio legibus nostris praecipitur quâ a tribuum Societate, & publicorum pascuorum usu fructu excluduntur qui contemptis admonitionibus tam publicis quam privatis aliter vivunt quam homines deceat Christianos: and Bullinger in his Epistle to Mr. Dathen speaks for them all, and saith, That if Noble men amongst them were taken in the act of uncleanness, they were publicly degraded. Solemus maechos, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, deprehensos honore & trabeâ exutos publicè ded●corare; And Erastus saith, that they who do pertinaciously violate God's commands, may be put to death. Confirmat Thes. p. 337. You see that Erastus did not encourage pertinacious offenders. They that desire such a monstrous kind of liberty, as to live as they list, and be accountable to none whatsoever they hold or do, are not only unworthy of Christian, but human society, saith Mr. Burroughes, Heart-divisions, p. 166. & 177. You see what a general severity is expressed by all, that desire any true Reformation, though they be men of different persuasions. In the judgement of the Assembly, None are fit to be admitted to the Sacrament, who do usually neglect to pray in and with their families, or to instruct them in those principles of Religion, the ignorance of which, is sufficient cause to debar any one from the Sacrament. Be pleased then to take these things into your most retired thoughts, and doubt not but the godly Ministers and people of this Kingdom will stick close to you for promoting of a thorough-reformation; only let me entreat you, that when bloody Delinquents come to compound 3. things may be excepted. 1. That their composition may not authorise them to communicate at the Lord's Table with those friends of yours, whose fathers, brothers, etc they have slain with wicked hands, & have not as yet given any public testimony of their repentance. 2. That they may not deprive any Parish of a powerful Ministry, by denying sufficient maintenance to the Minister, that they may raise their Fine, or a good part of it out of the Impropriations, which come into their hand upon their composition. 3. That they may not make themselves whole, by oppressing and racking those poor Tenants of theirs, or their widows, or orphans who have been faithful to You, and spent their estates, or lost their lives in your Service, Help the honest Tenants to an easy composition with their Malignant Landlords. If I did not Honour You, I would not be thus plain with You, I leave it to your wisdom to draw conclusions from all, for the putting of your own Order in execution, for suspending all that are scandalous sinners from the Sacrament, though the sins which they be guilty of be not yet enumerated; let all be fairly interpreted, as it is humbly presented, by him who desires Your perfection.  
Francis Cheynell.   

A SERMON Preached to the Honourable House of COMMONS, March 25. 1646.  GEN. 18. 19 For I know him that he will command his children, and his household after him, and they shall keep the way of Jehovah to do Justice and Judgement, that the Lord may bring upon Abraham that which he hath spoken of him. 
BE pleased to consider the form and Matter of the Text: If you look upon the form, the rational Particle For points backward, and shows you that the Words contain a Reason why God did acquaint Abraham with his Intention concerning Sodom: Abraham had the honour to be taken into Covenant with the God of Heaven, 
Isaiah 41. 8.  nay to be styled the Friend of God: and God deals with him as a friend, he communicates certain secrets, Arcana Imperii to him, & makes him in some particulars of his privy-council; for he imparts to him his great design (upon wicked Sodom) in a kind of familiar and loving way. What saith God, shall I conceal this Secret from my Friend Abraham, blessed Abraham, in whose Seed all the Nations of the Earth shall be blessed? I know him, and love him well, and know that he will make a good use of it. For I know him that he will command &c.  
Secondly, If you look upon the matter of the Text: it is in one word, Abraham's testimonial subscribed by God himself; a Divine Testimoni●ll indeed, which did not only certify what Abraham was for the present, but what he should be for the future: This is the testimonial of a God.  
First, for the present, God bears witness to the integrity of Abraham, I know him saith the Lord, I know his judgement, I know his heart, I am well acquainted with the frame of his spirit, the inclination of his will, and the bent of his affections.  
Secondly. For the future, God foretells, First, what Abraham would do for God: he would endeavour to bring all that were under his Command, to be at God's Command. Secondly, what God would do for Abraham, namely fulfil his Promise, keep his Word. From the form of the Words as they yield a reason, why God did communicate this Secret to Abraham, I raise this Observation.  
God doth communicate Rare Secrets to certain known and chosen men.  
It is God's Prerogative royal to communicate Secrets to whom he pleases: and therefore these known men are fitly termed Chosen men. I know whom I have chosen▪ saith our Saviour, John 17. 18. God makes choice of some men for State Service, and some for Church-Service: and God doth communicate different Secrets to several men answerable to those several Services for which he hath chosen them. 1. To his Servants the Prophets he did reveal prophecies, foretell the ruin of Monarchies and States, such secrets were proper for them, Amos 3. 7.▪ 2. Our Lord and Saviour did reveal doctrinal Secrets to his Disciples, such Gospell-Secrets as they were to communicate to the Church of Christ. John 15. 15. I call you friends, and I deal with you as friends, I impart Secrets to you not that you should keep them close and conceal them, but that you might publish and declare them; I have not shunned saith Saint Paul to declare unto you all the counsel of God, Acts 20. 27: 3. God doth impart Secrets of State to men of public Spirits: that black secret of the Powder-plot was by a wonderful providence discovered and prevented: and we have had such admirable experiments of God's mercy in this kind within these five years' last past, that our posterity will scarce believe what we have seen. 4▪ God doth impart Mysterious Secrets to his chosen people whom he hath foreknown: Some Secrets are communicated to them▪ to make them his friends, and other Secrets are imparted to them after they are his friends, because they are his friends, his Saints, his heirs, that they may thereby know themselves to be the Elect of God, which is a Secret indeed.  
First, The Secrets which God doth impart to his Elect, that they may become his friends, and fall in love with him, and holiness, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. Eth. lib. 3. cap. 7. Qualis homo, talis finis: qualis finis, ●alis cursus; qualis cursus, tali● discursus.  are Convincing Secrets, Humbling Secrets, and both being set home by the Spirit are Converting Secrets: for men do discourse and act according to that Habit of Principles, which is engrafted in them, and the last end intended by them.  
The Spirit doth impart Convincing Secrets to us, that he may take us off from our selfe-conceitednesse, and self-dependance: for whilst we are in our natural estate, we have ●igh thoughts of ourselves, and base thoughts of Grace and holiness, nay mean thoughts of God and Christ. Now the holy Spirit doth convince us of our error: 
Elenchus est Syllogismus cum contradictione conclusionis; hoc est Syllogismus concludens contr●rium ejus quod positum fuit in Thes●.  I say, Convince, that is, the holy Spirit doth clearly and undeniably prove that to be most false, which we conceive to be most true. You saith the Spirit (to these natural, but chosen men) think yourselves wise, and strong, rich, and righteous, highly favoured by God, because you are flattered by men: but the truth is, You are fools and weaklings, you are slaves and beggars▪ prisoners, guilty, filthy, miserable, abominable, corrupted▪ cursed, and almost damned: These are Humbling as well as Convincing Secrets: The body sweats, and the soul trembles at such amazing Secrets as these. I am sent this day not to whisper, but to speak this truth aloud in your ears; All you that are yet in your natural estate, let your Parts, Gifts, Titles, Places, be what they will, this this is your condition; Give me leave to rent that veil asunder, which is before your eyes, and over your hearts. I arrest you this day at the Suit of the great Jehovah, the glorious Commander of heaven and earth, for a debt of ten thousand thousand talents, my millions of millions, and over and above of high treason against all the three blessed Persons of the holy Trinity; You cannot deny the debt, you must stand to the arrest, you can have no protection, you are in as great danger, as if Death, were before you, the devil, behind you, and both ready to seize upon you. The Spirit doth convince you that you are in a state of sin because you are in a state of unbelief, John 16. 8▪ 9 The Spirit doth reprove, the word signifies, Convince the whole world of unregenerate men, Of sin because they believe not in Christ. The Spirit doth convince all carnal men, that they are in the state of wrath, nay of enmity: because their hearts rise, and swell against the Simplicity and Power of godliness. Are these things Secrets to you, or are they not? if they be, the God of all grace set these convincing truths home upon your Spirits; If they be not, then tell me all you that are in a state of enmity, how dare you go to sleep in that estate? I tell you in the Name of Jehovah, that That man who doth not only commit an act of sin against knowledge, but resolves to continue in a state of sin after conviction is within, some few steps of the unpardonable sin. Thou that hast mean thoughts of God, consider thy dependence upon God, and God's absolute Independency, his Infinite Excellency, the sovereignty of his overruling Providence, as well as the Supremacy of his Almighty Power, think of his satiating All-sufficiency, and Flesh confounding Majesty, that thou mayest learn to abase thyself before this great Jehovah the God of Glory; Now let me speak, and speak freely to thee, whilst thou hast these vigorous impressions of God's Excellency upon thy spirit, This God of Heaven, this Lord of Glory is a Professed Enemy to all those who resolve to continue in a State or course of sin: Dost thou hear me? the God of Heaven is thine Enemy, That God in whose hand thy life, breath, counsels, ways, comforts are, is thine Enemy: Doth not thy soul tremble at such a thought? Thy sins which thou lookest on as trifles, are so many injuries, nay affronts offered to this Almighty God: thou hast abused him to his face, and if this offended Majesty should refuse to be reconciled unto thee, thou wilt for certain die and perish to all eternity; Let these humbling considerations abide upon thy soul, let the terrors of the Almighty dwell upon thy spirit: thou art now in a course of physic, and if thou feel convul●ions in thy bowels, and tortures in thy conscience, be patient under the hand of God that thou mayest be cured. Be humbled, be abased, but do not despair, be ashamed, but be not discouraged: Consider the filthinese of sin, the Purity, Justice, Majesty of God, his wrath, Displeasure, zeal, Indignation against every sin: and let all these considerations move thee to fly from sin, but not from God; bless God for that Secret, for it is a Secret which hath supported and revived many a fainting soul, and wounded spirit.  
Tell me, how do these Secrets work upon thee? art thou willing to take a pardon upon fair and honourable terms? wouldest thou do any thing, suffer any thing, forgo any thing, that thou mightest be at peace with this mighty God? Dost thou desire Direction from God, Reconciliation and Communion with him? Why then I have some Encouraging Secrets to impart unto thee.  
God hath discovered his rich mercy, his undeserved love, and free grace by a Covenant of grace sealed with the blood of Jesus Christ; Guilt cannot look on Majesty, and Majesty is most terrible in an Enemy and a Judge: but when Christ interposes, God is a reconciled God, and tender Father in Jesus Christ, In Christ God's nature is lovely to us, and our persons lovely to God. God doth beseech you, and Christ entreats you to be reconciled: God shows mercy to them that deserve no mercy: There is an Heart-breaking, and yet an Encouraging Secret, a gospel Secret: these Secrets are usually the first ground of faith, and hope: Now faith and hope do kindle in us a love to God, and love doth most sweetly break the heart, and humble the soul: My froward soul is now willing to abase itself before so good a God, a God so willing to show mercy to such a wretch as I am who deserve no mercy: I see nothing in myself to encourage me to go to God, but I see enough in myself to drive me to him, and I see enough in God for to encourage me to run unto him: I see mercy enough in God, merit enough in Christ, holiness enough in the Spirit of holiness to persuade me to run to God for grace as well as mercy, for faith and repentance as well as any other graces, for pardon of sin and power against it.  
Come then be convinced of thine own naughtiness in spiritual respects, humbly and yet cheerfully cast thyself upon God's free grace for pardon: depend upon Christ's obedience alone for righteousness, upon his holy Spirit the Comforter for holiness and comfort; and say as Bradford did, I am Hell, but God is Heaven, I am sin, but Christ is righteousness. bless God for providing thee a Surety, a Saviour who is able to pay all thy debts, and to supply all thy wants. I hope by this time thou art encouraged to trust Christ steadfastly, and love him heartily: and if thou findest thy heart overcome by the love of God in Christ, than thou mayest go to Christ not out of pure need, but pure love: and Christ will give thee such liberal entertainment, and hearty welcome, that thou wilt prize and love Christ for himself, and for his holiness, and all his excellencies as well as benefits: and the more thou dost prize him, the faster will thy devout soul by a lively faith cleave unto him: and the more thou dost cleave to him by faith, the faster wilt thou adhere to him by love; and the more thou dost love Christ, the more wilt thou hate sin, abhor thyself for ●inne, and deny thyself for Christ; And the more thou art convinced of thy sinfulness, and abased for thy sin, the more wilt thou prize Christ, and love him, and run to him for grace and mercy, and draw new virtue and fresh supplies from him, that thou mayest every way express thy love unto him▪ And believe it, there will be no love lost between thee and Christ: thou shalt be delighted with his presence, satisfied with his love, and acquainted with those other Secrets, which God imparts to men after they are made Saints and friends; Not only the wisdom of God hid in a Mystery of faith and godliness, but the deep things of God, the Secrets of the Spirit of Adoption, those Love-Secrets which Christ imparts to us when he comes in to sup with us, even Miracles of love, and Treasures of glory: And when Christ doth thus feast you with his love, you will the● demonstrate your Spouse-like love to Jesus Christ, you will be able to say that you love Christ for 〈…〉 for what you have from him, or by him, but you 〈…〉 in your love to him, though you lose all you have for him. When God doth bestow these love●tokens, and impart these Love-Secrets to his elect, by a Spirit of Revelation, Regeneration, Adoption, and hath taugh● 〈…〉 to know him, love him, and cry Abba Father to him: the● 〈◊〉 owns them for his sons and daughters, and saith of them as he 〈◊〉 here of Abraham, I know them, I love them, approve them, because I chose them from all eternity.  
Ob. But you will say, the Secret imparted to Abraham, seems to be a Secular-Secret, rather than a Religious-Secret.  
Sol. I answer, this Secret was imparted at least in Ordine ad Spiritualia, for religious purposes, and there are many edifying Secrets contained in it; Abraham was not to repeat it as a story, but as a Sermon to his Posterity, that they might behold the Majesty of Jehovah, in this great example of Divine vengeance, and be persuaded to walk in the way of Jehovah, as it is in my text: This Secret was communicated before hand, that the burning of Sodom might not be imputed to chance, fortune, or a violent tempest raised by the common course of nature, but to the immediate hand of God: That the sin-revenging Justice of God might be magnified, and Posterity deterred from the sins of Sodom, Pride, fullness of bread, abundance of idleness, unnatural lust, and base fornication, Ezek. 16. 49. 2 Pet. 2. 6.  
Secondly, 
Addit Rabbi Sal●mon jam ei donaverat Dominus illam terram ad cujus sines Sedom & Hemorrha pertinebant, ergo videtur illi indicandum— Ne res tanta si inopinatò accideret fortè perte●rete● amicum Dei: P. Martyr in locum.  This Secret was imparted to Abraham by way of Prolepsis, for the preventing of an Objection, which might have staggered his faith: for God had given that Land to Abraham, Lot had made choice of Sodom, and Abraham's Portion bordered upon Lots, and therefore Abraham would have been exceedingly staggered at the Overthrow of Sodom, if God had not acquainted him with this Secret before hand: And therefore I have so freely discoursed of Encouraging Secrets, that I might remove those blocks at which our faith is most apt to stumble.  
Thirdly, By the imparting of this Secret, Lot's policy is confuted, and Abraham's self-denying faith commended: Lot chooses the richer soil, but the fouler seat, because of worldly accommodations; but on a sudden the wickedness of the place calls for a devouring fire, which licks up all the wealth, and buries all the glory of Sodom in dust andashes: this Secret is not secular, which takes off the heart from all secular accommodations, and teaches men to choose their seat or dwelling, not for secular advantages, but for spiritual Accommodations.  
Fourthly, It was requisite to show you when a man is in an approved condition, and how a man may be brought to lay hold upon the Covenant, because when God (speaking of Abraham) saith▪ I know him, the meaning is, I approve him as a man in Covenant with me: he is a sincere upright man, and will be true to me in the most declining times.  
God takes notice of his Saints and Servants with a Knowledge of Approbation, a sweet loving knowledge which implies a dear and tender respect: but God takes notice of every particular person, with a Knowledge of Observation: for God observes all our dispositions, habits, and inclinations, all our thoughts, plots, designs, all our desires, intentions, resolutions, words and actions, and will call us to an account for all in the presence of Saints and Angels, before the tribunal of Christ; when Hypocrites and Apostates, scandalous and impenitent persons, who lived and died in sin, appear at that terrible day of accounts, Christ will protest unto them, that he never knew them: that is, He never approved them, Math. 7. 23. Nay for the present, Christ doth usually set a brand upon all false-hearted men, though they are highly conceited of themselves, and cried up by others for prudence and piety: yet Christ saith, I know such and such, but I will never trust them, because I know them, and I will lay them open to my people that they may know them, for they will deceive all that trust them: Some men's sins go afore to judgement, and some men's follow after: for they that are otherwise, cannot be hid, 1 Tim. 5. 24, 25. When Christ wrought miracles, many believed in his name, but Christ did not trust them, for he knew what was in man, in every man: for he knew all men, John 2. 23, 24, 25. Christ works miracles in our days, and there are many that seem to believe in his name: but if they be not sincere, Christ will lay them open: for it is impossible to deceive the Searcher of hearts, and Judge of Secrets, our Omniscient and impartial God.  
Lastly, We may learn from hence, That what ever God doth approve in man, he doth work in man: for this knowledge is not a notional, but a practical effectual knowledge; 
* Vi●e 〈◊〉 de●●●desm▪ A●x l. Orat. Alvarez. A●x. Orat. lib. 1. cap. 6. ●. Twiss. dissert de Scientia media. Aquin. p. 1. q. 14 Act. 9 Contra Gent. 1. cap. 66. & 69. ad 11. D. Rivetum▪ in Gen 18. ver. 19 Aria●● 〈◊〉 Scientiam in Deo constituebant, uti videre est in Concilio Ephesino lib. 1. tom. 1. Conciliorum. Novoque apud illos (hoc saint Semip●lagianos) absurditatis genere, & non agenda praescita sint, & praescita non a cta sint. Epistol. Prosperi. ad Augu●inum.  whatsoever God knows to be future, he doth will: if it be evil, he doth willingly permit it, or else he would certainly hinder it; For even sin which is against his will, cannot come to pass without his will; but if that which is to come to pass be good, than God doth not only know or permit it, but work it also: for God is the Author of every thing that is good, and therefore God foresees no good in the best of men, but such as he from all eternity decrees: and in time doth (according to his decree) work in them. Socinus makes quick work in this point: for rather than he will deny the liberty of man's will, he like an Atheist denies the foreknowledge of God.  
I shall not here launch into the deep, and discourse of Scientia simplicis intelligentiae, scientia visionis, nor trouble you with the confutation of that Jesuitical, nay Arian Semipelagian invention of Scientia Media: nor will I wrangle with Pererius about Abraham's foreseen merits, which in his conceit moved God to make, nay to decree to make Abraham so great and glorious. I can with one light touch crush these Apples of Sodom, and make them vanish into smoke, or fall into ashes.  

* Impossibile est quòd detur in Deo aliqua cognitio, quae nec sit naturalis nec libera: in Deo ponendae non sunt imperfectiones semiplenae deliberationis; omnis itaque actus divinus est vel totaliter naturalis, vel totaliter liber. Inter rem existentem in se, & existentem in causa non datur medium. Ergo. Vide Navaret. Controv. 56. Scientia Dei quatenus a voluntate divinà sejuncta consideratur, non facit res futuras, sed tantum praescit: causa itaque cur res ex merè possibilibus evadant futurae, in Dei ipsius voluntatem atque decretum unicè rejicienda est. Vide Nazarium Ledes●am. & Dominicanos passim; contingens quá sic, est indifferens ad utrumlibet, & proinde indeterminatum in se. Propositiones itaque de futuro contingenti non sunt determinatè verae vel falsae; nihil autem indeterminatum intelligitur ut futurum, quia effectus non possunt certó praecognosci, nisi in causa determinatâ & completa, quae non potest impediri; nulla autem talis causa datur futurorum, nisi divina voluntas, quae impediri non potest per causam inferiorem, nec per seipsam, cùm sit immutabilis. Vide Alvarez. lib. 1. cap. 9 Aux. Grat.  God knows all things that are possible, because he knows his own Power: God knows all things future, because he knows his own Will: for nothing can pass out of the rank of things merely possible, into the rank and order of things Future before some Act or Decree of God's Will hath passed for its Futurition. A thing must be Future, before God can know it to be future, and therefore the futurition of a thing is not knowable, no not in Signo Rationis, before God hath passed a decree for its futurition: If God should foresee any good habit or action proceeding from man's will, before he hath decreed to work both in man and for him; man's will would be the first and Independent cause of something which is good. We must speak Scripture reason, God sets his love upon us, because he loves us, Deut. 7. 7, 8. And out of free grace and undeserved love decrees to make us holy, and so foresees and approves our holiness. The Knowledge then in the text being a Knowledge of Approbation, supposes the free grace, undeserved love, Immutable and effectual Decree of God, which is the fountain of grace and glory. In bad actions, we can hardly take enough to ourselves; for the devil cannot make me sin, unless he ask me leave, and gain my consent: but in good actions I can never ascribe too much to God, who saves me out of free grace, without any contributions of help, or attributions of worth seen or foreseen in my frail and sinful self.  
True it is, God doth bestow his saving benefits in a certain Order, so that one of his Favours doth make way for another: But his second favours cannot be deserved by his first, because his first favours make way for his second, and both proceed from his free grace.  
The Decree of God is a sure foundation, the foreknowledge of God is a certain seal: The Foundation of God standeth sure, having this seal, The Lord knoweth them that are his. There is the privy-seal: the broad-seal is stamped upon them, In the next words, And let every one that names the Name of Christ, depart from iniquity, 2 Tim. 2. 19 The Lord doth bring all that are his, not only to name the Name of Christ, to profess his Name, call upon his Name, and believe in his Name, but to depart from iniquity, live holily, and persevere in faith and holiness; Faith by fetching strength from Christ, doth strengthen all, patience bears all, love sweetens all, and perseverance crownes all; thus then in a word, I know him saith God, that is, I love him, and cannot but approve him, because I have chosen him for mine own, and am resolved to stand to my choice: I have bestowed effectual grace upon him, which hath moved him to choose me for his God, as I have chosen him for my friend: 
Quia cognovi cum inde fiet ut praecipiat ●iliis suis. D. River. in locum.  and my grace shall be further effectual to make him stand to his choice, and therefore I know both what he is, and what he will be: he is right for the present, and I know he will be upright for the future, because I know him, thence it will come to pass that he will command his children, faith an acute and learned expositor upon the place.  
Doct. It is our duty to endeavour to bring all that are under our command, to be at God's Command.  
Abraham did not leave his children and servants to their own Genius, their own counsels, their own lusts: though it is certain, that divers of them would have thanked him for such a liberty; 
Josh. 24 2, 3.  for they had been nursed up in superstition and Idolatry, as Abraham was, 
Gen. 17. 23.  and might have pretended that they were not satisfied in point of conscience; but Abraham knew how to distinguish between fantasy, and Conscience, between Liberty of Conscience, and Liberty of Lust: and therefore would not allow them such a Liberty as would have enticed them into the worst kind of Bondage.  
Abraham did command, I know (saith God) that he will command, he will make his children know that he is their Father, and his servants know that he is their Master. Abraham showed his Authority, Prudence, Love, Diligence, and faithfulness, by laying a strict and special Command upon his household for the eternal welfare of their precious souls.  
First, His Authority, he was a King, a Priest, a Prophet in his own Family, and therefore did command them to subject their hearts, wills, consciences, to the Will and Pleasure of Jehovah, 
Gen. 14. 19  the mighty God, the great creator, the high possessor, and glorious Commander both of Heaven and Earth.  
Secondly, His Prudence, he laid no unnecessary burden upon them, his Commands were not a Cabala of his own Invention, God did first catechise Abraham, and then Abraham was the Doctor of his family, and catechised his household: there is no doubt but he did advise his household in Prudentials; but he did command them in Points of Faith and Worship, to walk in the way of Jehovah. It is the most imprudent thing in the world not to distinguish between Prudentials, and Articles of Religion, Articles of Faith.  
Thirdly, His Love to the precious souls of his children, servants, slaves. O happy thrice happy slaves, who by the Care and Instruction of a godly Master were brought home to God, and made the freemen of the great Jehovah.  
Fourthly, His Diligence, It was no easy matter to instruct children and bondslaves with line upon line, and precept upon precept.  
Fifthly, His faithfulness, For all his Commands were Regular, Abraham kept close to the rule, and therefore neither son nor servant could pretend Liberty of Conscience, to depart from that Rule, which Jehovah who gives laws to the Conscience had commanded them to set up for a Rule in their very Conscience. No man can grant a licence, or give liberty to depart from the Rule, for that were to grant an Irregular Liberty, an unconscionable Liberty. Liberty is a privilege, Irregularity a Sin, and no man hath a privilege to sin; Observe the Command in the text, 
The Way of Jehovah.  it is, To keep the way of Jehovah, to d●e Justice and Judgement. It is the Scripture phrase to express Religion under the Notion of a way to teach men to make a constant progress in Religion: 
1 Kin. 11. 33. 38.  By way is meant the way of Faith, Worship and Obedience, 
Act. 22. 24.  Acts 18. 25, 26. Luke 1. 6. Nay the way of inward worship as well as the parts of outward worship, 
Gen. 6. 12.  Deut. 10. 12. Enoch and Noah walked with God, 
Act. 24. 14.  Gen. 5. 22. 24. Gen. 6. 9 It is not meant of obedience only, 
2 Pet. 2. 15.  but of Faith. 
Heb. 11. 5. 7.  I must not be a self-mover: I must not be my own Rule, my own way, or my own righteousness: 
Coloss. 2. 6.  Christ is Jehovah my way, and as I have received Christ, 
Ephes. 2. 10.  so I must walk in him, and by the grace of Christ; I must walk in those good works which God hath prepared that I might walk in, 
Gen. 6.  not in the way of the old world, 
Jude ver. 11  the way of Cain, the way of Balam, 
2 Pet. 2. 2. 15.  any wicked way. 
Jerem. 2. 18.  Divers learned men conceive that Abraham did catechise his household in these weighty points, Concerning God, Creation, Providence: Concerning the innocency and happiness of man in his first estate: Concerning the Fall, sin, and misery of man: Our loss and corruption by the Fall, Our danger if we continue in that corrupt estate: I change the persons that I may speak to you and myself. Others there are that add many more necessary points, concerning the Law of nature, the Immortality of the soul, but the Mortality of the body, the Day of Judgement, eternal life, and eternal death. And O that we would consider that our souls must certainly have an everlalasting Being, either in glory, or in torments, That we may in this our day consider those things which belong to our everlasting Peace, lest hereafter they be hid from our eyes.  
But it is out of question that Abraham did communicate many other precious and saving truths to his beloved family Concerning the rich mercy, and free grace of God: Concerning salvation by faith in the promised seed: Concerning Prayer, vows, Sacrifices, the Covenant of Grace, and Circumcision, the seal of the Covenant. 
To do Justice and judgement.  Moreover the Commands of Abraham were not only Regular, but practical Commands: he did not only command them to know the way of Jehovah, but to walk in it: nor were they only to talk of Judgement and Justice, but to d●e it: Judgement and Justice are here taken in a strict and practical notion: the 22. Chapter of Jeremiah, from the thirteenth to the twentieth verse is an excellent Comment upon my text. Jehoiakim the son of Josiah, and King of Judah was buried with the burial of an ass, because he did not learn of his Father to do Judgement and Justice, ver. 15. and to judge the cause of the poor and needy, ver. 16. If the greatest of men remain unjust, they will have no blessing upon them all their life, no honour at their death.  
I shall not so much as examine whether those precepts which some say were delivered to the sons of Noah, 
Vide Petrum Cunaeum de Repub. Hebr. lib. 1. p. 3. 4.  were not only pressed upon Abraham's family, but upon all those that were thought worthy of human society; by this little that hath been said, it is clear and evident that Abraham did not go about to set up himself, but to set up God in his family, by a kind of Theocracy, the best of governments.  
But the Jesuits tell us that Abraham had no written catechism, to communicate to his Posterity, and therefore they conceive that they may vent their unwritten lies upon the Credit of some doting Pope. Our answer is brief. The Scriptures have been necessary, 
* Deut. 17. 18 Josh. 1. 8. Rom. 15. 4. Jude ver. 3. 1 Cor. 10. 11. b. John 4 25. John 15. 15 John 16. 13. Math. 28. 19, 20. 2 Cor. 3. 6 8. 11. Revel. 22. 18, 19, 20●  ever since it pleased God to express his mind in writing, and will be so even to the end of the world. We must not expect such unwritten Revelations as were vouchsafed to Abraham, because the whole counsel of God, his royal Will and Pleasure do now stand upon record as his perfect Law, full Testimony, complete and Supreme Testament, nothing is to be added to it, or taken from it; To say the Scriptures are not perfect, is not to dispute, but blaspheme: and if the Scriptures were not perfect, it is for certain that they could never be perfected by human traditions, which are so full of imperfection.  
A Synod is a solemn Ordinance of Jesus Christ, and I look upon that counsel Acts 15. not only as a Precedent, but as a Warrant for the Examination of matters of Fact, as well as Doctrines of Faith: And such a determination of both, as doth not only direct, but oblige several Congregations to do their duty by virtue of that ministerial Authority which is stamped upon such a Synod or counsel by an Ordinance of Jesus Christ; And yet unless it were in that counsel, Acts 15. the Church did for about three hundred years together convince and condemn heretics by scripture, before any general counsels were gathered, or the Pope's throne erected. I have been at pains to remove a great deal of rubbish that lay in my way, but now I shall begin to build.  
1. Governors of families are God's Deputies, they must command for God, and give an account to him: all the power that any man can challenge in his family, as an Husband, Father, Master, is a subordinate and limited power, not an Independent or Absolute power: for we must testify our dependence upon God, and subjection to him, by commanding our wives, children servants, in the Lord, and for the Lord.  
2. Order is the cause of peace; where there is no order in a family, there can be no peace; and it is impossible that there should be any happy Order without the highest Order, I mean a Religious Order, which sets God uppermost in the family, and keeps the whole household, Master, Mistress, and all in subjection to the God of Order, the God of Peace; the truth is, Religion puts a family in Order, and then keeps it so: Policy may help to furnish an house with worldly accommodations, for the support of our outward man; but when men seek temporal advantages with a neglect, if not contempt of God and godliness, Policy is but a kind of subtle disorder and demure foolery; Achitophel sets his house in order, but you know what followed: because he had not set either his heart or house in a religious order, though he was esteemed an Oracle of God for wisdom, he lived an ungodly life, and died a desperate and shameful death; and all politicians may learn by his fall, that Policy without Piety can never give a man satisfaction whilst he lives, nor comfort when he dies.  
Thirdly, Families are the first root of human consort and communion; for Government was first settled in those little Nurseries: now if the root be rotten, what will the branches be? A kingdom consists of so many families united by one common Covenant for the Common good: and if the families be poisoned and corrupted, what will become of the towns and the cities, and how will the kingdom flourish?  
Fourthly, How can we expect a blessing upon our family, or hope to convey God's blessing to our Posterity, if we do not labour to set up God, by setting up of godliness in our family. Abraham had the promise of a blessed seed, but Abraham was to command his children and servants to walk in the way of Jehovah, that the blessing of Jehovah might be upon them.  
Ob. But you will say, that in Abraham's time there was no settled ministry, and therefore Masters of families were to catechise their children and servants; but there is not the same reason now, &c.  
Sol. I answer, that when there was a settled ministry under the Law, there was a special Command for men to teach not their sons only, but their son's sons. Deut. 4. 9 and to whet the Precepts of God upon their children, to sharpen their wits, and settle their minds by diligent instruction, Deut. 6. from the fourth verse to the seventh. Hezekiah looked upon those as dead and buried, who neglected this duty: The grave, saith he, cannot praise thee, nor they that go down into the pit hope for thy truth; the living, the living he shall praise thee, the father to the children shall make known thy truth, Isai. 38. 19 Parents are or may be better acquainted with the disposition, 
Quomodo ad nos pertinet in Ecclesia loqui vobis, sic ad vo● pertinet in domibus vestris agere, ut bonam rationem reddatis de his qui vobis sunt subditi. August. enarrat. in Psal. 50.  and capacity of their own children, than any Minister can be with the disposition and capacity of all the children in the Parish; children do commonly learn more profaneness at home, than they can learn good at Church or school: the negligence or ill example of their parents, or some in the family, doth usually bring a curse upon the sad pains of the most laborious Minister; Parents then and Ministers must be helpers to one another in Jesus Christ; godly Parents catechise their children in private, that their minds and hearts may be prepared for the receiving of those truths which shall be taught them in the public ministry: Parents repeat Sermons in private, Ministers press catechistical points home in public, and so there is a sweet correspondence between both for the edification and salvation of all those that are committed to their charge. There is a prophecy, 
Filiab●tur nomen eius, sive propagabitur.  Psal. 72. 17. that there shall be as it were a Succession of Christ's name from generation to generation; His name shall pass from Father to son, as the phrase imports: every Father then must by Christian instruction and godly example hold forth the name of Christ to his son, that so the name of Christ may pass from Father to son: This prophecy concerns the days of the gospel, and you know that in the New Testament Parents are encouraged to bring their children unto Christ, and commanded to bring them up in the Nurture and Admonition of the Lord, Ephes. 6. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in Discipline, as well as Doctrine: for the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tells you that you must put more understanding into them by instruction, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} may signify Correction: every father will challenge the Power of Correction; but he must consider that he doth likewise stand obliged to the duty of Instruction; 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Phi●. Precept. Polis.  mere Naturalists will tell you that correcting without instructing is like snuffing of the lamp without pouring any oil into it. If you do but consider, what a difference there is between children whose education is different, I need add no more; Absolom for his beauty, and Adonijah for his comely stature were more cockered by David then Solomon, they had more liberty, and Solomon more learning, being more hardly and religiously bred, but you know how Absalon and Adonijah miscarried, and Solomon was the crown of his father's joy, and the heir of his crown.  
Bethel was a superstitious place and therefore the children no doubt had learned of their superstitious parents to revile the most powerful Ministers of God: (for they that affect a kind of blind and apish devotion, are most apt to scoff at the power of religion:) The children of Bethel scoffed at Elisha, and are torn in pieces, 2 King. 2. 23, 24. But those children who had no doubt been told that Christ was the son of David, 
Matth. 21. 15.  Math. 21. came into the Temple, and cried Hosanna to the son of David; Bestow religious education upon your children, and you shall see, that when other men's children that are basely bred, scoff at the zealous Ministers of God, your children will sing hallelujahs in the highest to the Lord Jesus Christ.  
The Use of this Point is to teach us all in our several places, 
Application  callings, relations, to command for God.  
First, Every man hath an household within himself.  
Secondly, governors of families have an household.  
Thirdly, You that are Parliament men are Members of an Honourable House, and the only way to preserve your Honour is to walk in the way of Jehovah.  
Fourthly, The kingdom is your household, the commonwealth is your Family, and by doing Justice and Judgement you may not only command, but persuade the kingdom to walk in the way of Jehovah.  
First, Every man hath an household within himself, a little world, and therefore sure a great household within the Circuit of his inward and outward man. Our first and greatest command is over our own selves; and the truth is, that we are not fit to rule others, no no● to rule and govern our families, until we have learned how to rule ourselves; we are not fit to command till we have put our spirits under an higher and better spirit than our own: He that rules his own spirit, is a better man than he that takes or rules a City, Prov. 16. 32. If I myself do not walk in the way of Jehovah, I shall never get my family into it, or keep them in it. personal holiness doth fit us for household godliness: Zacheus did not endeavour to bring his family into the way of faithful Abraham, till he himself became a son of Abraham, Luke 19 9 Salvation comes to our hearts, before we are seriously instrumental to bring it into our houses: Christ said to Zacheus upon the day of his conversion, This day is salvation come to this house, for so much as he also is the son of Abraham; if you will be members of Christ, you must be sons of Abraham: do not say that I persuade you to be men of an Old Testament spirit; sure the Old Testament, and the New were written by the self same spirit, and the self same Covenant of grace is propounded in both, though under very different administrations. Abraham was a man of an Evangelical Spirit under the Old Testament: nothing could satisfy his raised spirit, and enlarged heart but Jesus Christ: God made him a gracious promise, Gen. 15. 1. but Lord God saith he, what wilt thou give me since I go childless, ver. 2. as if he had said, how shall I have thee for my God and Father, reward and Saviour, if the promised Seed who is to break the head of the Serpent, all the power and policy of the devil, do not spring from my loins? It is clear and evident, that Abraham's heart was not set upon any common seed, but that promised seed in which all the Nations of the earth were to be bl●ssed. For the Apostle shows that the promise, Gen. 13. 15. is meant of Christ, To thy Seed, which is Christ, Gal. 3. 16. Abraham was not justified by believing that he should have a numerous of spring, but by believing in Christ, he saw the day of Christ by faith, rejoiced in hope, and believed against hope: and if we will be his sons, the Apostle shows what we must believe in the fourth chapter of the Epistle to the Romans, and the three last verses. That by the way; but if you will fully prove yourselves to be sons of Abraham, you must have the same mind and heart, the same faith that Abraham had, and walk in the same way and steps that Abraham did, as far as Evangelical administrations will permit, for you must observe that difference: be pleased then sadly to consider these few Observations.  
First, Abraham was a man much given to Heavenly meditation, a fundamental duty of Religion, which lays the groundwork, and contrives the platform of household-godliness. Abraham had his mind fixed, and his heart warmed with meditation, that he might be raised and enlarged for the highest strains of spiritual devotion, when God gave him a promise that Sarah should have a son, Abraham meditates upon the promise till his heart was even enravished with love and joy: The good man is pleased in his mind, and laughs in his heart, and breaketh forth into Soliloquies upon this occasion, and when his heart is by these contemplations and solitary discourses, put into a praying frame, put into tune as it were, O than he prays, Gen. 17. 17, 18. Prayer is not the child of wit and fantasy, it is the rapture of an elevated spirit, the heavenly dew of a broken heart: I mean a spirit elevated by a spirit of faith, and a heart broken with the spirit of love. Would you be sons of Abraham? learn this divine logic, this sacred Eloquence, Let meditation fit you for Soliloquies, and Soliloquies for Prayer. Meditation helps the memory, purges the conscience, purifies the heart, reforms the life; It makes all our knowledge to become practical, because it affects the heart with those truths which we believe; it kindles love, inflames zeal, and when our love burns, and our zeal flames, we shall warm others by speaking from our own hearts to the hearts of our family, the convincing and quickening truth of God.  
Secondly, Abraham was an humble and mortified man. When he received a gracious message from God in precious promises, he falls down upon his face, not out of a superstitious fantasy, but out of a sweet self-abhorrency in adoration of God's majesty, and thankfulness for his mercy. You may read of this sonlike reverence twice in one chapter, Gen. 17. 3. 17. O let us consider God's majesty and our baseness, God's purity and our sinfulness, God's freegrace, and our unworthiness, God's rich bounty, and our unthankfulness, that we may learn to abase ourselves, and exalt our God; Abraham his thoughts did assuredly dwell upon humbling and mortifying considerations, he laid out his money upon a buryi●g place, as if it had been the most necessary purchase: and when he was at prayer, O saith he, I am but dust and ashes, Gen 18. 27. as if he had said, what am I that I should approach into the presence of so great a Majesty, Alas, I am but dust and ashes, and yet I take upon me to speak to Jehovah the God of glory: Our blessed Saviour did more than once at the feast break out into a discourse of his burial, 
Vide Cartwright. Harmon. Evang.  once at Bethany in the house of Simon the leper, Math. 26. 6. and another time in the city at the house of a Pharisee, Luke 7. 36, 37. Our dear Lord would teach us to be of such a composed spirit, that the dainties of a feast, or the fragrant smell of costly ointments may not tempt us to take off our thoughts from humbling and mortifying considerations: whilst we are feasting, we may be dying, Jobs children were struck dead whilst they were feasting and drinking wine: Consider it all you that sit in the Congregation of the mighty: though you sit there as Gods, you must die like men.  
Thirdly, Abraham was a self-denying man; at the Command of God, he left his father, forsook his country, renounced his idols, circumcised himself and his household: though it was painful to the flesh, and seemed immodest, nay ridiculous to carnal men, and cost him his blood: he turned Hagar and Ishmael out of doors, and was ready to sacrifice his dearest Isaac, though the Command seemed contrary to nature and religion, to God's promise and his own salvation: You may suppose him disputing with himself much after this manner, What shall I sacrifice my son Isaac, the son of my age and love, my heart, my bowels tell me that it is unnatural: what will my Sarah, my servants, the Heathens say? who will ever live within my walls, or be of my religion, when I have cut the throat of my dearest son? Lord, where is my blessing, where is thy promise, nay where is my faith? How shall the promised Seed spring from my loins if Isaac die? En dignam Deo spectaculum: this was a sight worthy of God to look upon, a work worthy for God to perform: God gave Abraham a self-denying spirit, and that carried him through all. We cannot be sons of Abraham, Members or followers of Christ without self-denial, Mark 8. 34. I must deny my graces, services, sufferings, my whole regenerate self in point of Justification, as I must deny my corrupt self in point of mortification, and must deny even my natural self, my natural life, and the comforts of it, if I am called to suffer martyrdom, Luke 14. 26. 33. But alas, how many are there that are more willing to deny Christ and deny the Scriptures, then to deny themselves? This is a lamentation, and shall be for a lamentation: Few men are willing to circumcise their hearts, mortify their lusts, cast out their Ismael's, offer up their Isaac's, part with their estates and lives for Jesus Christ; Come let us deny our reason, and submit to God's counsel, deny our wills, and submit to God's Will, quiet our passions, and submit to God's Providence.  
Fourthly, Abraham was a man of faith, the father of the faithful, he believed against sense, against reason, carnal reason, nay against hope he believed in hope, Rom. 4. 18. Was it reasonable to expect that a child should spring from withered loins, from a dead body? The objection was considerable, but Abraham was so wise as not to consider it: he considered not his own body now dead, ver. 19 The most plausible Objections in the world, are not one whit considerable, if framed against the plain word of God. It is the crying sin of this age, to set up the wit and fancies of men in competition with the Authority of God, the Word of God, and therefore I desire to speak freely, I would I had time to speak fully; men do consider witty objections too much, and the word of God too little: If we were not benighted at high noon, that is, if we did not shut out the light, it were impossible that so many rotten opinions should seem beautiful, nay glorious in the eyes of considerable men; you know what the Philosopher saith, Rotten things shine in the dark: Plausible Objections are curious cobwebs: I admire the art of them, yet I know that they may be framed out of the bowels of a spider, and they are the common habitation and Nest of spiders. Come, come let us learn of Abraham, let us be fully persuaded, and let us not be staggered, Rom. 4. 20. He staggered not at the promise of God through unbelief, 
1 Cor. 8. 4.  but was strong in faith, giving glory to God, and being fully persuaded, 
Act. 17. 23.  &c. Let us be fully persuaded, First, That the God of Abraham, 
Rom. 1. 23. 25.  the God who made heaven and earth is the only true God: Let us not worship, 
Tu Jupiter sive coelum es, sive aether, sive terra 1. King 18. 21. 36.  First an idol of our own brain. Secondly, an Inviduum vagum, or an unknown deity, as the Athenians did: but let us fix our belief upon the true and everliving God, and declare him to be our God, as the Psalmist doth. 
Psal. 48. 14.  For this God, saith he, you see he fixes upon a certain deity: 
Vide Bradwardin. de Causa Dei. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  This God is our God for ever and ever, he will be our guide even unto death; It is a short creed, but a very excellent one: it stands upon record, Psal. 48. 14.  
Reason tells us that this God is Optimus Maximus, and summum 
Vide Simplicium in 1. Physis. Platonem in Timaeo. Aristot. 8. Physic. & lib. 1. de coelonec non 12. Metaph. Ubi non tantum probat Deum esse, sed quaedam attributa de Deo demonstrat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Aristot. Metaphys. lib. 12. cap. 9, 10. Vide demonstration ●●S. Thomae de Existentia Dei ex Aristotele desumptas. Paul. Ferii Scholast. Orthodox. Ciccron. de Natura Deorum. Deus ille Maximus Potentissimusque ipse vehit omnia. Senec. Epistol. 31. quod Sacris convenit, inquit Muretus, Portans omnia verbo virtutis suae.  bonum, the best and the greatest infinite wise just and merciful. But what shall I call him? Why Jehovah that is the title in the Text, To note that he hath Being of himself, gives being and well-being to all things else, and more especially that he gives a subsistence to his promises. That so our faith might prevent time, and make those things present to our minds for the comfort of our hearts, which in themselves are future, and have no being at all; Let us fix our faith in 
* Vide Salo Buxtorfi. Glassium. Mercerum.  Jehovah our God. All other titles fall short of his excellency. God cannot be reduced to the predicament of substance, but the very substantiality of substance is reduced to him, who gives subsistence to all substances: If then you call God substance, that word is not substantial enough; If you call him End, that word hath not Being enough, for he is Principium totius esse, not as we say, a point is Principuum lineae, which is intrinsically contained within the line: for he is the Efficient and Exemplar of all Being and well-being. Therefore some that have been strict and accurate, do not only say, that God is most excellent, but that he is superexcellent: because he doth excel even excellency itself.  
Reason tells us that this God deserves to be worshipped: that he is wise enough to judge what worship is due to him: and that it is certain he hath revealed his Judgement somewhere, that he may be served and worshipped according to his own mind, and will: because otherwise our worshipping of him cannot be obediential: And where hath God revealed this but in the Scripture? therefore we must fix our faith upon the Scripture, and not only believe that God hath revealed his mind somewhere, but that he hath revealed it here in the Old and New Testament. When God desires to make us sensible of our frailty by eclipsing all the glory of the world, 
Isai. 40. 5, 6, 7. 8.  that he might reveal his own glory: what doth he bid the Prophet say? Why cry saith he, All flesh is grass, as the goodliness of the flower of grass which is withering, fading, dying, but saith he the Word of our God shall stand for ever.  
Beloved, let me freely speak to you, let us build our faith upon that which shall stand for ever, upon the word of God only. Our faith builds for eternity, and therefore we had need build upon that which will stand for ever. Our faith is not built upon the Votes of the Assembly, 
Internas perswasiones sine externo verbo tanquam Sa●ana Judibria cavemus: ex scripturis sapimus, cum scripturis sentimus, propter scripturas credimus. Whita●k. de Authorit. Scriptur. lib. 1. cap. 10. prope finer●.  the Ordinances of Parliament, the Pleasure of Kings, the fancies of the multitude, the New light of Saints that are yet carnal, or but comparatively perfect; nay to go higher yet, my faith is not built upon the definitions of counsels, or the Revelations of angels, but upon the Word of God, that Word that stands for ever. But you will say that place of Isaiah is meant only of the Old Testament: I will show you the self same words in the New Testament, 1 Pet. 1. and the three last verses, Ye are borne again, Of what Seed? Not of corruptible seed, but of incorruptible, by the Word of God which liveth and abideth for ever. For all flesh is grass, and all the glory of man as the flower of grass: the grass withereth, and the flower thereof fadeth away, but the Word of the Lord endureth for ever. But where is it? saith some poor soul, for I am to seek where it is; Why here it is, saith the Apostle: in this gospel read on, the last words of the chapter will give thee full satisfaction. And this is the Word, which by the gospel is preached unto you; Say not then in your hearts, who shall ascend into Heaven to bring down the mind of Christ, 
Rom. 10. 6, 7, 8.  The Word is nigh unto you, Oh let it be nearer to you yet: let the word of faith which is preached out of this gospel, be a word of faith engrafted in thy heart: thou mayest safely build thy faith upon the holy Scriptures, for they are the words of God, and though the kingdoms of the earth be shaken, yet the Words of God will stand, and stand for ever. Be convinced and fully persuaded that this is the truth, be not staggered about it, but be confident of it: If the Word of God fail, I will give thee leave to curse me upon thy death-bed, for I can with reverence and confidence appeal to God: and say, Lord, if in this point, I am deceived, thou thyself hast deceived me.  
Fifthly, Abraham was the friend of God: We are all by nature enemies to God▪ we do naturally conceive an atheistical hatred against him, only because he is a God to Truth, Justice, and Purity, and threatens to torment us for those sins which we are unwilling to forsake: wicked men wish with all their hearts that God were not so pure, just and true, as indeed he is, and must be, unless they would have him to be no God at all; Are you not ashamed of this atheistical quarrel? Consider that God is truth, can an understanding mind hate truth which is the very darling of the understanding? God is goodness itself, and can thy will hate that which is good, even goodness itself, infinite goodness? God is love, and canst thou be out of love with love itself? Dost thou not see that thy nature is extremely perverted, and become even unnatural? but let me tell you that our enmity, though thus unnaturally natural, and grossly atheistical, is highly aggravated by the Love of Christ. Christ died to save me, though he knew that I would be his deadly enemy, and offers me a pardon sealed with his precious blood: and therefore I do even hate myself for hating Christ, and am willing to be ordered as well as justified by Jesus Christ: Christ's mind shall be my mind, Christ's will shall be my will, I desire to be a man according to Christ's own heart: I will be a friend to Christ, though I seem to be an enemy to myself, I profess myself a friend to all the friends, and an enemy to all the enemies of Jesus Christ: Oh I feel I bless God, I feel myself transported even beyond myself with raptures, and ecstasies of love: I am sensible of God's eternal love to me, and I cannot be content with any less than an eternity to express my love to him: I will subscribe myself, the eternal friend of Jesus Christ.  
Sixthly, Abraham was a Covenanter, a perfect Covenanter, walk before me, and be thou perfect or upright, and I will make a Covenant with thee, saith God to Abraham, Gen. 17. 1, 2. Walk perfectly in the perfect way of Jehovah, as in the presence of Jehovah: You must walk by faith, 2 Cor. 5. 7. and by sincere obedience, Ephes. 2. 10. Let your heart be perfectly engaged to God, and when that is done all is as good as done in respect of God's acceptance and your comfort.  
Our Saviour concludes his spiritual Exposition of the Law with this Exhortation, Be you therefore perfect, as your Father which is in Heaven is perfect. Matth. 5. 48. to show, that our sincere obedience is called perfect, because our obedience in respect of our desire must be as large as the perfection of God's holy will revealed in his Word; nay he must endeavour, and not only desire to come up to the rule in the most nice points, in every Jota and Title of the spiritual Law, and glorious Gospel; they who do ordinarily commit known sins, and neglect known duties, will not be esteemed Honest Covenanters; they who study excuses, or frame objections to elude plain Commandments, (the Wise man saith) are prating fools, men of great lips, and no brains, a fool of lips, void of heart, or brains: Prov. 10. 8. 13. Tell these men such a thing is a breach of Covenant, such a thing is a duty, such a thing is a sin, they say they care not, it is a clear case that they despise their ways, and God's precepts; and if they do not repent of their contempt, they shall die for it. He that keeps the Commandments, keeps his own soul; but he that despiseth his ways, shall die. Prov. 19 16.  
7. Abraham was a good housekeeper, he took care of his family; and so I pass from Personal holiness to household-godliness. We must command our children, and household to walk in the way of Jehovah; The whole family should be perfumed with the graces of the Governor: for though all the pious actions which are performed by every member of the family proceed elicitive from that habitual godliness which is in that member, yet they should proceed Imperative, from the godliness of the Governor, He should command; Give me leave to inquire into the state of your families, are they Nurseries of Piety? do you look upon your heirs as God's heritage, and labour to make them sons of God, and heirs of Heaven? Do you desire to be spiritual, 
Psal. 127. 13.  as well as natural Fathers to all your Children; I am as it were born again in my child, oh that my child might be born again in Christ, and Christ in him: I see too much of my own image in him, oh that the image of Christ might be stamped upon him! these are the heavenly ejaculations of holy parents. We must say of our children as Jacob did of his, These are the children which God hath graciously given: oh let them be graciously educated. Have a special care of your sons, they are the support of the family, O teach them to support Religion also, that they may bear up Christ's Name as well as yours. Have a tender care of your daughters, for by them other Families are linked to yours, therefore season them with Religion, and you may by them propagate Religion to many Families. Would you have your Heirs good Statesmen, teach them how to whet their tools at the Sanctuary, to oil their wheels with prayer, and steel their Engines with Religion, that they may seek the kingdom of God, and his righteousness in the first and highest place, and secular advantages in a subservient way. But when, and how soon should we begin to teach our children? why truly when they are able to learn any thing that's bad, it is high time to teach them something that is good: when they can stammer out an oath, or lisp near a blasphemy, it is high time to teach them their catechism, and instruct them in Principles of Christianity. Teach them their catechism in A. B. C. The holy Spirit hath composed some Abcedarian Psalms in Achrosticall verses, according to the order of the Hebrew Alphabet, that children might learn an Alphabet of godliness, and parents teach their children the first Elements of Religion as well as Learning; the first letters of the verses of certain Psalms, the 25. 34. 37. 119. are set down according to the order of the Alphabet, and they are all of them choice Psalms, full of sweet strains and raptures of devotion. Tim●thy learned the Scriptures of a child, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 2 Tim. 3. 15. a word of a very young signification. Childhood and youth are ages of Fancy, and therefore certainly parents should set heavenly truths in fresh and lively colours, that the fantasy of their children may be taken with the sensible representation of spiritual things; God doth reveal heavenly truths in certain apt similitudes, which do exceedingly please the fantasy, because whilst our soul is joined to our body, nothing can come into the understanding but by the senses, and so through the fantasy; and therefore a similitude doth exceedingly help the understanding. God descends to our weak capacity, when he clothes an heavenly truth with an earthly representation, Joh. 3. 12. I have told you of earthly things, saith our Saviour, that is, I have represented heavenly truths by comparisons taken from earthly things, I have brought down the bough which was out of your reach, and put it into your hand, and helped you up, so that you may now climb from Earth to Heaven by these similitudes: I have used similitudes saith God, Hos. 12. 10. and therefore it is an higher aggravation of our unbelief and disobedience, if when we have such helps we do not profit by instruction; you know the Sacraments help our faithly our senses, and so by our fantasy, and fantasy will return a quick message to the affections, and the affections will sway the will, and consequently the whole man; and therefore if we can please the fantasy of a child, by representing the joys of Heaven to him under the notion of a Banquet, or a crown of Gold, and so invite him to Heaven, and sweeten all the exercises of Religion to him; and on the other side terrify him from sin, by representing the torments of Hell to him under the notion of fire and brimstone, and then show him that there's ground for these representations in the Word of God, you'll at once help his understanding, and work upon his affections, and withal lay a firm ground for his faith, that his faith laying hold on the Divine revelation in the Word, and his fancy fastening on the sensible representation of that divine truth, his understanding may be enlightened, his faith strengthened, his fancy pleased, his affections ordered, his will turned.  
2. Children have very good memories, if you make use of them betimes, and our memory doth work strongly upon our affections. 2. Corinth. 7. 15. His inward affection or bowels are more abundant towards you whilst he remembreth the obedience of you all. God did impart an history to Abraham to communicate to his children, children are excellent at the remembering of stories; relate the story of drowning the World, and the burning of Sodom to your children, such stories will work upon them.  
3. Children are full of affection, and Aristotle saith, that the first thing that you should teach children, is somewhat that concerns the ordering of their affections, what they ought to delight in, and what they ought to grieve for, and consequently what they ought to love, and what they ought to hate.  
Pray for your children as well as instruct them; Si nil curarem, nil orarem, saith Melancthon; if you do not pray for your children, you do not care for them; pray for your children {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, continually, that is as some expound it, daily, the daily sacrifice was called the continual sacrifice; or as others expound it, pray for them seasonably upon all occasions. Do not only pray for your children in general, but pray as Job sacrificed, for every particular child, according to the number of them all, Job 1. 5. As you provide a distinct portion, and a distinct suit of clothes for every child; so provide, I mean, Sue cut a special blessing by a distinct prayer for every particular child. You must be jealous over your children with a godly jealousy as Job was, If you suspect that they have sinned, let that suspicion bring you upon your knees; and cause you to lift up a prayer for them with all your strength; if you do but fear that they may sin, labour by good counsel to prevent their sin. Finally, give good example to your children, and take care of them when they are grown up and married from you: when Jobs children had houses of their own to feast in, yet Job took care of their souls, and sent to them to sanctify themselves, which was to prepare themselves for holy service. Job 1. 4, 5.  
Do not forget your beloved wife, the choicest part of yourself and family; she will never be at your command, unless you teach her to be at Christ's command. The philosopher will tell you that souls have no sexes, thy wife's soul is as manly, and as precious as thine own, and therefore take care of her precious soul, instruct her, pray with her, dwell with her as a man of knowledge, that you may walk together hand in hand to heaven, like heirs of grace, till you come to be coheirs in glory. Command your servants to walk in the way of Jehovah, and instruct them in that way: Oh do not use your servants as you use your Beasts, you work and feed your beasts, but never instruct them; and you make as very beasts of your servants, if you do not instruct them in the way of Jehovah, for you do only find them work and food. Tell your family what considerations did at first move your heart, and work upon your spirits, that the same considerations may by God's blessing melt, and turn their hearts; a religious Servant may improve thy zeal, and bring a blessing on thy posterity and estate, when thou art dead and gone.  
Set up household-godliness in order, not in opposition, to congregational godliness.  
Labour to make thy wife the spouse of Christ; thy children, the children of God; thy servants, the servants of the Lord Jesus Christ, and the blessing of Heaven rest upon thee, and thine.  
I have not done, 
Application to the Parliament.  for I have a farther journey to go: the Lord give me the strength and spirit of Elijah, that I may not faint by the way: I consider that I am bound to speak to that Honourable House which called me hither, and never was man called to speak in a more critical Juncture of time: I have put up many prayers, and poured forth many tears for direction to the God of Heaven, that I may speak the words of soberness and truth: my heart tells me that I speak out of love and respect to you, and my conscience tells me I speak in obedience to God; all the households of the Commons of England are represented in Your honourable House; Your House is a Paradise, but may not the Serpent get into Paradise? as great as you are, you are under God, every one of your Members, and the whole House, must be at God's devotion and command: if you will walk wisely, and safely, you must walk in the way of Jehovah, and keep in the way of Jehovah: the Angels have charge over you as long as you walk in that way, and Christ the head of Angels as well as Saints, will beat down your Enemies under your feet; 
Ier. 23. 6.  The way of Christ is the way of Jehovah, for he is Jehovah our righteousness; But you will tell me, that learned and godly men cannot agree about the Way of Christ.  
My first motion is, That we may not be beaten off from those principles in which we agree, because there are some things about which we differ.  
2. That it may be diligently considered, how far we agree; few men believe that there is so sweet an agreement in so many uniting Principles between godly, prudent, and charitable men of different persuasions, for the preventing and removing of all scandals, as indeed there is.  
3. That those many fair Expedients which are propounded for the healing of breaches, and composing of differences, may be speedily taken into your most serious thoughts.  
4. Consider, that not only the eyes of all the Churches abroad, but the eyes of God, nay the vows of God are upon you, and the Word of God is set before you. And therefore I beseech you, as you tender the good and welfare of three Kingdoms, and as you will answer it to the Lord Christ at the dreadful day of Accounts, that you observe the directions of the word, How will you satisfy your conscience upon your deathbed, how will you look Christ in the face at the day of Judgement, if you reject the counsel of Christ. I will not question your intentions, what am I (the last of Ministers, and least of Saints) that I should judge a Parliament? I desire to judge myself, and deny myself: I was not sent to divine, but to preach, and I dare not assume to myself the property of God, which is to know the hearts of men; It is enough for me to remember you that it doth specially concern you in this great work of Reformation, to approve yourselves to the Searcher of Hearts, and Judge of secrets. I have no design upon you, I affect not power, but desire purity: I ask no power of You: I have enough already more than I know how to use, or answer for: It is the free use of power which is desired for purities sake. I shall not entreat you to part with any of your civil Interests to make us friends, I submit myself to all that Power which belongs to you as Christian Magistrates; but remember that it is a Limited power, Christ hath set bounds to Your Power, as well as ours: and you are obliged to improve all your Interests, and use all your Power for the service of Christ, in promoting the great work of Reformation; I will not at present so much as state the great question for debate, for this is not a fit place or day to dispute the point in controversy; and it would be very absurd for me to take that for granted, which you expect should be proved. I am resolved to follow my conscience, and you are obliged to follow yours; but if your Conscience be not rightly informed, how many thousands are there that will be endangered? Far better were it that all our Armies were routed in the Field, then that the Parliament of England should be deceived, 
Quod plane contra aliis in Rebus publicis fuit quae legibus fundatae cùm essent legibus eversae sunt.  I say, but deceived: to perish by Act of Parliament, is to perish irrecoverably, to perish by consent: And wise Statesmen have observed, that as some Kingdoms have been wasted by Arms; so others have been overthrown, quite overthrown by Laws. My humble motion therefore is, That you will not make more haste then good speed in deciding the great Question. You may yet be counselled, 
Petrus Cunaeus, de Repub. Hebr. li. 1. cap. 1.  because the work is not yet perfected; my motion may seem strange to some, but I know full well, that though a Kingdom may be quickly corrupted, yet it cannot be so suddenly reformed; and if you take longer time that the Questions in controversy may be fully debated, your Consciences rightly informed, and satisfied, you'll gain time, and light experience and comfort by such a thrifty expense of time. That I may not countenance any politic delays, and may improve the motion to the height, be pleased to keep a Private Fast, and call some judicious and self-denying men to Preach before you, who will deal plainly, and faithfully with you in the nicest points. My Reasons to back the Motion are briefly these.  
1. Because you were never in greater danger than now, you are exercised with temptations on all hands, surely this, this is the hour of Temptation, you had need pray hard, that you may not be led into temptation.  
2. Good men are apt to be secure, because you are Masters of the field, and are entering into your much desired Canaan; 
Numb. 25.  but consider that when the people of Israel were upon the very borders of Canaan, and all their Enemies were not able to overthrow them, they did, by closing with temptations, and giving way to their corruptions, overthrow themselves.  
3. The points in agitation are points of high concernment, points that have been studied, and much perplexed by great scholars, and witty men on both sides; Be not too pleasant, though much of this week be spent already, yet if you be not very circumspect, nay if you do not beg counsel of the Lord, you may undo three Kingdoms this week in three days.  
4. When we mingled tears in Private Fasts, we had a sweet experience of God's mercy; your fidelity and resolution even then when you were at lowest, and it will be your wisdom, and your Honour, to walk humbly and closely with God when you are at highest, that God may bring upon you all the good that he hath promised to them that rule with God, 
Hos. 11. 12.  and are faithful with the most Holy, and all his Saints.  
5. There are sins with you, 
Ministri non debent ex Magistratibus populo sp●ctacula facere.  even with you, and such as must be reproved; but as things now stand, it is not so fit to reprove them in a mixed Assembly.  
6. There are some proposals to be made to you, which are not fit to be divulged when they are first presented.  
But I am not worthy to advise a Parliament, the motion is humbly presented; and though it be rejected with smiles, I intend not to appeal from you to the people: but give me leave in my Master's Name to present the people's Appeal to You: Consider the cries, and out-cries of the godly part of this Kingdom for a Reformation, they speak plain, and tell you, that,  
1. They have fasted, prayed, wept, for a Reformation.  
2. They have exhausted their Treasures, many of them,  
3. Adventured their lives, lost their limbs, their blood, their friends, for a Reformation.  
4. You have promised us a Reformation.  
5. And we have paid for a Reformation. And,  
6. You are therefore in debt to us for a Reformation.  
7. We are bold to challenge such a Reformation as will quit the cost, and answer the price which we have paid, and the pains we have bestowed.  
8. We desire such a Reformation as that we may not be forced to make a Separation, that is the language of some that are serious and peaceable Saints; and therefore it is the more to be considered.  
9 By the help of a thorough-Reformation, there may be a thorough-Reconciliation amongst all that are prudent, pious, and charitable: all who mind the same things, purity and peace, and desire to walk by the same rule in faith and love, A thorough-Reformation would make us all friends; for some of our Brethren tell us, that they know not whether or no they can close with us, till they see what Reformation will be allowed us.  
There are divisions enough already, and I have many things to propose which may unite all that are judicious Christians, nothing that may divide them, we all desire that the ordinances of Christ may be purely administered, that all scandals that threaten us may be prevented, and all that disquiet or pollute us may be removed: we all desire to walk in the way of Jehovah, as it is in my Text.  
1. In the way of faith, our God is a jealous God, and he is jealous in point of faith, as well as worship; The least Jota of divine truth is more precious than Heaven and Earth: I bless God, 
Qui resistunt contumaciter, suaque pesti●era & mortifera dogmata emendare nolunt, sed defensare persistunt haereti●i fiunt.  and honour You, for expressing yourselves so freely in this heretical and licentious age against Subverters of the Faith. There is as much difference between errors, as there is between poisons: some destroy by heat, some by cold, some by corrosion; but there are certain poisons, whose very substance is malignant; Physicians say their very specifical Form is destructive: and You have furnished us with an excellent Antidote against these subverting errors, these heretical poisons, 
August. de Civit. Dei, li. 18. ca. 51.  whose very substance is pestilential, and whose authors and abettors are full of contumacious malignity. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ignat. Epist. ad Trallenles.  An heretic cannot be as the seducers talk an honest man, for heresy is a brat begotten of the flesh by the Devil; an heresy is a flood cast out of the dragon's mouth, one of the lies and depths of Satan, a work of the flesh. What is more precious than God's truth and our souls? 
2 Cor 11. 15.  Now heresy corrupts the soul, 
Revel. 12. 16.  and subverts the Faith. 
Rev. 2. 9 24.  heresy is like an hectic fever, 
Ioh. 8. 44.  which at first is very easy to be cured, but very hard to be known; 
Gal. 5. 20.  but when once it hath gotten strength, and discovered itself by undeniable symptoms, though it may be easily known, it is hardly cured.  
There are some Errors that have more vanity than malignity in them, 
Rom. 14. 1.  and yet they may do much mischief if spread abroad. 
1 Cor. 10. 32.  1. Some may be entangled, ensnared. 2. Others offended. 
Gal. 5. 12.  3. The Church divided, and rent asunder, if these vain Errors come to be professedly taught or divulged: 
1 Cor. 1. 10.  concerning these lighter errors, 
Rom. 16 17.  I shall say as Hippocrates saith of raw humours, they must be ripened, and concocted before they are purged, unless (saith he) they be stirred by their own violence: vain errors have a deluding efficacy in them when they meet with vain men; and errors are more stirring and active in pragmatical busy men, then in meek modest men; and therefore the advice of St. Jude is seasonable in this point; Of some have compassion, making a difference, and others save with fear, plucking them out of the fire; the fire of contention, keeping them out of the fire, the fire of Hell, and guiding their feet into the way of peace and truth, the way of Jehovah, as it is in the Text.  
Obj. But you'll say, if we must all walk in one way of faith, than there must be an uniformity, and though unity be Christian, yet (if some may be believed) uniformity is Antichristian. 
2 Tim. 1. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}   
Sol. I am not at leisure to wrangle about words, I might distinguish between Vniformiter difforme, and difformiter uniform: 
Rom. 2. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  but I desire to speak plain English; when the Apostle exhorts Timothy to hold fast the form of sound words which he had heard of him in faith and love which is in Christ Jesus: Was not that a Christian uniformity? I mean no more. I conceive it is requisite for a Christian State to hold forth the Christian Religion in an wholesome Form of sound words that cannot be condemned; 
Rom. 6. 17. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  that there may be a sweet Harmony between all the Churches of Christ: 
2 Tim. 1. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  and if a Christian State shall find it necessary to descend to some disputable points in their Confession, that they may top the rising errors of the time, 
Heb 5 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  I shall never move that learned men of a different persuasion should be forced, or by preferment tempted to subscribe o●swear to that Form against their judgement, 
Hebr. 6. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  to which the civil sanction is annexed, because I know full well what a great temptation it was to young and old in the time of the Prelates reign, to subscribe to such forms as they had never throughly examined, because they could not be preferred unless they Subscribed; Yet I humbly move that men's mouths may be stopped from blaspheming or reviling the truth of God held forth for the increase of Christian Uniformity. It is clear and evident, that if a truth may no longer be maintained then till it be questioned, it will not be long ere some out of the pride of their wits, or wantonness of their spirits, 
Gloriantes se esse Emendatores Apostolorum. Iren▪ lib. 3. cap. 1.  will be bold to call it into question; the Socinians, Arminians, and some that tread in their steps, have taken upon them, like those old heretics in the time of Irenaeus, to be Emendatores Apostolorum, the reformers of the Apostles: but let not us be afraid to press those truths upon a 
* In primis hoc propono unum & certum aliquid à Christo institutum esse quod credere omnimodo debeant nationes. Tertul. prescript. advers. Haeret.  whole Nation which are delivered by God, though they be questioned by men; for the Gospel is to be Preached to all Nations, to every creature. Mark 16. 15. Col. 1. 23. 28.  
2. We must walk in the same way of Worship: I shall not here discourse of natural or civil helps which may some way further us in the worship of God; it is clear that the Members of every Congregation respectively are obliged to an uniformity in respect of time and place; they must agree to meet at the same time in the same place, to join together in acts of Divine Worship. The Lord's day is not a bare circumstance, there is an Institution for it, and a spiritual efficacy in it by virtue of that Institution, to draw me nearer to God, and God to me; nay to commend my service to God, for the tender of my respects to God in public is more kindly taken upon that day, then upon any other day; A Christian State is not at liberty to worship God solemnly in the public Congregation, or neglect his worship upon the Lord's day: we are all obliged to a Christian uniformity in this particular, human prudence must submit, and con●orm to the Command of the Lord of the day. Moreover, God is a jealous God, and will not allow of Superstition, Idolatry, or profaneness, and therefore we are bound up to an Uniformity in point of worship. The Libellatici of old were (as some conceive) in fee with the State, that they might not be forced to worship Idols, though they held too much correspondence with Idolaters: but Abraham's servants, though once Idolaters, had no such dispensation, they were commanded, peremptorily enjoined by Abraham to walk in the way of Jehovah: and I hope we shall have no Libellatici amongst us, men in fee with the State that they may worship Idols. On the other side, I do not know that there is any human Set-form of prayer like to be imposed upon the Ministry of this Kingdom, and yet there ought to be a firm and uniform agreement amongst us about the substantials of worship, that we may all observe those general rules laid down in the Word; Exercise our gifts, stir up our graces, and ●eg supplies from the Spirit of grace and supplication to help our infirmities. Finally, we must in our prayers have a special respect to order, and edification, to the necessities of the people, the state of the times, juncture of circumstances, the work of Christ in our hands, and the work of the Spirit in our hearts. Behold a Christian Uniformity without the Imposition of any human Set-form of Prayer.  
3. If you inquire after Government, you have my Reasons why I say so little, and I have not time to say much more; There are some substantial parts of Church-Government which must be maintained, that the ordinances of Christ may be set up, and maintained in Power and purity▪ Men that pretend to great things, and know nothing, seem to be much afraid of a classical tyranny; but you that are acquainted with the secrets of that Honourable Committee for Accommodation, know that there hath been liberty enough offered, and fair expedients propounded in that particular.  
Obj. But you'll say, that Saints are to be left wholly to their liberty, and Liberty cannot consist with uniformity.  
I answer. Saints are men, and must be ruled; or else their unregenerate part which often prevails will make them too unruly. It is the observation of some reverend Divines, that Jonah was a peevish Saint, and Samson a desperate Saint, and certainly there are many peevish and desperate men that pass for Saints in this time of Liberty, these must be ruled and overruled. There are some that seem to be Saints, because they have a form of godliness; but they are no Saints, because they deny the power of godliness. What will you say to those men who challenge an Absolute liberty to say and do what they list, till it pleases God to work on them by spiritual means; whereas the truth is, they live in contempt of all those means which should work upon them. You'll easily grant that no pretence, nay no scruple of conscience can exempt a man from any civil duty which he owes to the State, or the government thereof, for his own and the public good: why then should any pretence or scruple exempt him from attendance upon quickening ordinances, and powerful means of Reformation? If men broach damnable doctrines, and pertinaciously defend them against common light, I mean the Common light of Nature, or Christianity, if their errors be destructive to Faith, Piety, Justice or Charity; if a man plead conscience in the point of Community of goods; if one pretend that his conscience puts him upon the ensnaring of other men's consciences; 
Non est haec libertas eredendi sed errandi, non conscientiae sed phantasiae, non libertas sed Libertinismus.  in a word, If under pretence of liberty of Conscience, he take liberty to be unconscionable, sure this is but an atheistical libertinism, it is not liberty of conscience, but liberty of fantasy, liberty of error, liberty of lust: he that hath no other title to Saintship but a bare profession, doth by such errors and practices unsaint himself, and is sit to be cast out of the society of Saints, and protection of Parliament. 
Mar. 9 42.   
2. Saints are Saints, and therefore though they must be ordered, yet they must not be scandalised, Mark 9 42. If they judge us we must not despise them; we must not despise them as simple, because they condemn us as profane; if they be peevish, we must not be proud.  
3. Saints must not be persecuted; though they be peevish, nay desperate, yet they must not be punished beyond their desert, the warm blood of sheep is no drink for me, it is too high and heady; nor must I out of a sullen humour deny a peevish Saint the right hand of fellowship, unless he will be overawed by me, and forced to confess something to be true which he conceives to be false, or practise something which he believes in his conscience to be a sin; Surely if Saints urge arguments which may tempt wise men, or sway weak men, they should be dealt with in a spiritual, brotherly, and convincing way; Church power is for edification, not for destruction. Christians must not be like brinish lights, which spit fire one at another till both go out, and die in a smoke and stench.  
4. I am so far from endeavouring to persecute Saints, that I humbly desire that we would all study how to make more Saints; we quarrel very often about gathering of Saints, and the ordering of Saints: I beseech you that we may all look upon it as our business how to make Saints; Oh it will be a comfortable work to gather and order Saints of our own making.  
5. Saints must have a saintlike liberty: we are not obliged to obey any person, or any company, or society of persons in any thing which is prejudicial to God's glory and our salvation: and we are at liberty to do any thing which is religious or virtuous, 
Iam. 2. 8. 9 12  because there is no Law against any duties, 
Libertas in amplitudine quadam Independentiâ animi consistit, animus quippe noster nulli eorum quae sunt infra Deum addictus est nisi propter Deum, &c. Gib●uf.  for which we are enabled by the fruits of the Spirit. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against such there is no law. Galat. 5. 22, 23. No man is Lord of my faith or conscience, and if men will be displeased with me for pleasing Christ, I am at liberty to displease all the world. Gal. 1. 10. This is a saintlike liberty, but Saints are not at liberty to sin against the royal Law of Liberty; they must fulfil the royal Law according to the Scripture, or else they will be convinced and judged by the Law of Liberty. Saints are men of generous spirits, and take themselves to be at liberty to do any thing Servato ordine finis, any thing that God allows them; true Saints affect not, challenge not a kind of freewill to think, believe, speak and act according to the garb and humour of the time. True Saints will not say that a man may be of what Religion he pleases, so he be of any Religion, and seem zealous for it; There is one precious truth maintained by all Sectaries and most heretics, That there is but one only true Religion, and therefore for the most part every one 
* Nullus error se audet extollere ad congregandas sibiturbas imperitorum qui now Christiani nominis velamenta conqu●rat. Aug. Epist. 56.  of them doth hold forth his way and opinion as the only true Religion, and saving way; I say most heretics do so, but there was of old a catholic-heresy, so I call it because it did approve and extol all heresies. 
a A Rhetorio baeresis exortaquae omnes haereticos recte ambulare & vera dicere affirmat. &c. Aug. de Haeres.  Augustine calls it the heresy of Rhetorius, and saith, that it is admirable for vanity, and I fear that some in our days who take themselves to be Saints, are fallen into this heresy; I believe this fond conceit, was first broached amongst the Pagans by 
b Vide Socrat. Histor. li 4. ca. 27.  Themistius the Philosopher, 
Jude v. 3.  who said, That God was well pleased with variety of opinions, because his glory was much illustrated by them. But true Saints will not play the sceptics; they that think it a kind of bondage to fix their belief upon that truth, which Christ hath by his Apostles once for all delivered to the Saints, and are therefore willing to hear any one rather than Christ, and his Apostles, These men are no Saints; for he that is so ready to be of any religion, is for the present of no religion. Faith is no jesting matter, we must not be so indifferent in our judgement in points of faith: the Question is not of 
c Tertul. de Patient. Cujus judicium in suos non in compede aut pileo vertitur sed in aeternitate aut poenae aut salutis.  Liberty, but of Eternity, as Tertullian speaks, and therefore it is fit, that all pretenders should be silenced that we may hear 
d Cyprian. S● solus Christus audiendus est, non debemus attendere quid aliquis ante nos faciendum putaverit, sed quid qui ante omnes Christus prior fecerit. Cui succinit. Aug. Epist. 48. Audi dicit Dominus non dicit Donatus, aut Rogatus, aut Vincentus, aut Hilarius, aut Augustinus, sed dicit Dominus.  Christ speak: for all true Saints will give ear to him, rest in his determination, and curse all those that preach any other Gospel, though they pretend to be Saints, Apostles, Angels; Though we (saith the Apostle) or an Angel from Heaven preach any other Gospel to you then that which we have preached unto you, let him be accursed. Gal. 1. 8.  
For the making and ordering of Saints then, and directing of our steps in the way of Jehovah, be pleased.  
1. To set up the Primitive teaching from house to house, or something correspondent to it; unless you lay your civil obligation upon governors of families, Church-officers will find them too uncivil; we talk much of reforming Congregations, but till there be a Reformation wrought in our own persons, and families, it is a madness to think that our Congregations can be reformed; as long as families are poisoned with ignorance and profaneness, ordinances will be neglected or profaned in our Congregations: but by your Order even the Governors of families would submit to be catechised in those Articles of faith, the knowledge whereof is by Ordinance of Parliament required of all these that are to be admitted to the Sacrament. Believe it, our Congregations will not be 〈◊〉 Churches, till our families are turned into Churches; Oh that I might live to see that happy 〈◊〉 when the Church in this House, and the other House, and so along from house to house, shall be all united in Church-fellowship, and a Congregation shall be a Church consisting of many domestical Churches united in one body, under a powerful Ministry, and Christian discipline, for the edifying of itself in faith and love. I shall deal plainly with you, till some such course be taken for the Reformation of families, there are divers parts of the country, if not some whole countries, that are uncapable of Discipline. There must be some time given for the instructing of men that have parts and gifts in the nature and quality of that office to which they are designed; and I humbly offer it to your consideration, whether the power of a people in choosing Officers, be not much like the power of a son in choosing a wife? You know what a wise father will say, if my son have wit and grace to choose a wife, I will allow him the more liberty in his choice; if he have not, why then the less skill, the less liberty. I leave it to your wisdom to make application of that rule, Mutatis mutandis to the point in hand.  
The people of this Land are as unstable as water 
* {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Arist. de Gen. & Cor. li. 2. ca. 2. , water sets no bounds to itself; the people of England are as it were boundless for the present, and it is certain that they will set no bounds to themselves: and truly if you set no bounds to them, you'll find them very fluid, they will run away from you and themselves; from God's service and yours, from their principles, and your conclusions; from your safety and their own. You know how many changes the generality of this Kingdom have made in the great business of Religion, they turned from being Protestants in profession to be Papists indeed when the Articles were pressed in H. the 8. his Reign; and from being Papists, to be seeming Protestants in Ed. the sixth time; in Queen Mary's time they were Papists, and in Queen Elizabeth's Protestants again: The same men changed their Religion four times in a matter of fourteen or sixteen years. Bellarmine lays it as a reproach upon the English Nation, and truly I cannot impute this inconstancy to any thing more, then to the neglect of catechising in public and private: There hath been no care taken to settle Religion in families, to acquaint young and old with the Principles of Religion, and men will not die for a religion which they do not understand. Great scholars read over their Grammer-rules, and Logique-rules very often, that they may retain the grounds of Learning; good Divines read their catechism often, that they may retain the grounds of Divinity: It was very well said of noble Luther, Fateor me catechismi discipulum; I confess that I am neither too wise, nor too old to learn my catechism. The people of this Kingdom will never be rooted and grounded in faith and love, if the general neglect of family-duties may pass unpunished; the Sabbath will be polluted, and the Sacrament profaned, as long as family-duties are so grossly and wilfully neglected as now they are. Is it fit that men should receive the public Badge of Christianity in the Sacrament which they receive as an Honour to them, when they will not wear the private Badge of Christianity, will not own Jesus Christ for their Master, by the performance of religious duties in their families, though Christ would take it kindly from them, and look upon it as an Honour to him, if they would set up Christ in their hearts and houses. Assure yourselves, that if the generality of England be not true to Christ, 
Nostri ●ùm 〈◊〉 legibus Papae liberi sint, etiam à lege Dei liberi esse volunt, nihil nisi Politica sequi, sed sic ut sub illis quoque pro libito sin●. Luther.  they'll never prove true to you: you'll lose us much by their inconstancy (shall I say) as the Pope hath lost, give me leave to say as Christ hath lost; do not deceive yourselves, the people if they are left to their humour, are, as some others have been, more willing to shake off Christ, then ever they were to throw off the Pope; and they that are not willing to be subject to Christ's Laws, will not, if they be left to their liberty, submit to yours; they embrace the Ordinances of Parliament, and seem to respect your Orders, as long as you overawe them, but if they see their time, and have a fair advantage, judge what they are like to do; I am confident that when you are in straits, they'll never be at your command, unless you, now you are in your full power, prevail with them to be at God's command. I humbly conceive that a more equal division of Parishes would much conduce to their Reformation, 
M●. White one of our ●●verend assessors in his Sermon before the Lords.  but there hath been enough presented upon that Argument by a very learned and judicious Divine, and therefore I forbear to press that point.  
2. To purge the Universities, you have done worthily in laying a good foundation for the reforming of that University which is within your power; be pleased to take some speedy course for the reducing of the other University, for it is the grief of our souls that whilst You are casting salt into one Fountain, the Enemy is casting poison into the other; I will pray, and hope to be heard, that it may be the Honour of this Parliament to reduce, and reform both Universities; the Philistines did desire to put out both our Eyes, and certainly one was bleared, and the other darkened, but by God's blessing upon Your endeavours, we begin to see with one Eye, and hope that we may in due time recover the other; and then I doubt not but you will help us to all the good old Statutes which were repealed and canceled by some, that new Statutes might be imposed for the countenancing of an 
* Matters were referred to the Chancellor to determine pro arbitrio, sive in jud●cio, sive ●xtrajud●cium.  Arbitrary Government against Statute. I shall not move You to repeal those new Statutes, for as Cicero said when he was unjustly banished, I need no Law to restore me from my banishment to my country, for I was not banished by Law; so say I, there needs no Law to repeal those Statutes which were never established by Law; 
Nihil nobis opus ●rat Lege, de 〈◊〉 nihil actu● esset legibus. Cicerode Legib li 3.  yet it will not be amiss (if you in your wisdom think it sit) to declare them to be null. The old Statutes did recommend Calvin's Institutions to Tutors as a fit book to be expounded to their scholars, but that good Statute was omitted in the book of new Statutes, because there are so many precious truths in Calvin's Institutions contrary to the 
* The Reign of Canterbury  piety of those times in which the new Statutes were invented. Paul the 2d condemned all those for heretics (as Platina relates) who did but name an University either in jest or earnest, but I hope there are none of his strain in this Honourable Assembly.  
3. To encourage faithful Ministers, the Apostle doth beseech you, 1 Thess. 5. 12, 13. We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you: and to esteem them very highly for their works sake, and be at peace among yourselves. God doth endear his Ministers to the greatest of Christians, by sending glad tidings, and love-tokens by them to all the Saints; hence those endearing relations, which the Apostle mentions in several places: Ministers are instead of Fathers, Mothers, Nurses, A● 
a 1 Thes. 2. 11.  Fathers they beseech you, as 
b gall 4 19  Mothers they travail with you, as 
c 1 Thes. 2. 7.  Nurses they cherish you. Be pleased not only to command, but to encourage the Ministers to walk in the way of Jehovah, for they are like to meet with manifold discouragements in dispensatione offi●ii; when they rebuke with Authority, and rebuke men of corrupt opinions sharply that they may be sound in the faith, 
Aug. Epist 50. Jumenta eos calce morsuque appetunt, à quibus eorum curanda vulnera contrect●ntur.  when they come to warn the unruly, and charge the disorderly, and confute the gainsayers, some will show their teeth; and when they come to be dressed, and cured, turn their heels; for too many are like the Horse which hath no understanding, and such as will not be instructed, must be bridled, curbed. Psal. 32. 8, 9  
4. To provide able Schoolmasters, youths must be ordered by 
* Quia utile est juventuti regi, impositi sunt illi quasi M●g●stratus dem●st●●, sub quibus contineretur. Senec de Benef●ii 3. An Philippus Macedonum Rex Alexandro silio s●o prima literarum elementa tradi ab Aristotele summo ejus aetatis philosopho voluisset, aut ille suscepisse● hoc officium si non studiorum initia à perfect s●imo quoque tractari pert●●ere ad summam credidisset Quin till. lib. 1. cap 1. Non sunt con●emnenda quasi parva sine quibus magna constare non possunt. Hieronym Epist. ad Laetam.  domestical and scholastical Magistrates, before they come to be ruled by civil Magistrates: a Schoolmaster is a kind of Magistrate, his Office is as honourable as it is useful; none contemn that office, but such as are unable to discharge it, or unworthy to be trusted with it: All learning is upheld by the grounds of learning. If the foundation be weak, the fairest fabric will reel and fall; A School is a kind of little kingdom, nay a private Church; for the grounds of Religion, as well as Learning, are to be first taught by religious and judicious Schoolmasters, let their maintenance be as honourable as their office; for, believe it, they help to support Church and State. If you will take these proposals into your saddest thoughts, you will lay a strong foundation for the good of future generations; so that if the old siurdy Malignants of our time will not submit, and conform to Gospel-rules, there will be good hope of the next generation, when their fathers (who are ●otten already) will be dead and gone. And the godly men of this Kingdom will die with comfort, when they see the Kingdom put into such a posture, and such provision made for the instruction of their children, whom they leave behind them: they may say to their children, as Israel said to Joseph, Behold I die, but God shall be with you. Gen. 48. 21. This Kingdom may be happy hereafter, though it should refuse to be happy now; if men will be stubborn in this wilderness-condition, and are resolved to perish in their stubbornness, yet there is some hope that though the fathers die in the wilderness, some of their children, nay the very next generation may enter into Canaan, and be quiet.  
Finally, my Text remembers me to call upon you to do Justice and Judgement. You must distribute rewards, and inflict punishments with a single heart, and an impartial hand. The Parliament is the Fountain of Justice, righteousness, and judgement must flow forth from thence, and run through out the Kingdom like a mighty stream, which bears down all before it, and refreshes the dry and thirsty corners of the Land. You have been assaulted by violence, and you could not be compelled to be unjust; but now you will be counted with flatteries, what will you be flattered into injustice? There are some desperate Malignants that take the Covenant with à salv●, who keep it in their own sense, but break it in curs, in the true genuine literal sense. There are so●e 〈◊〉 Malignants who are too wise to be scandalous; they do not roar like a lion, 
●o 5. 12. 14. Gregor.  but fret like a M●ath; They do m●st mischief, who keep least noise. Tinea damnaum facit, & s●nitum non facit. You will be importuned by some plausible solicitors, that these men may be spared, because they are not s●andal●us in their lives. Have you not read of one, qui sobri●●s acc●ssit ad perdendum 〈◊〉? Must men be spared because they do not fiercely ass●ult Church and State, though they do subtly undermine both? If so, you must despair of safety, and we of a Reformation.  
But it is not enough for you to be just yourselves, you are to provide good Justices in all parts throughout the Kingdom. You may delegate part of your power, but you cannot delegate your prudence, nor your Bowels, witness those sad and just complaints which are presented against country Committees, and Malignant Justices. I shall not dispute that question in the politics, Whether it be better to have good Laws, or good Magistrates? But I am sure that good Laws will do no good without good Magistrates. A Justice should be Custes utriusque Ta●ulae, but such is our condition in the country, that both Tables may be broken without control; the Lord's day is profaned, and in some places even in the time of religious Exercises the Alehouses are fuller than the Churches. When shall unclean persons be brought to their deserved punishment? Men commit this wickedness with a bold brazen face, and brag that if the worst come to the worst, they are able to keep their misbegotten brats, and save the Parish and themselves harmless.  
You know we have vowed a Reformation, and yet you know what the general part of the Kingdom are even to this very day; nay there are some that look high and big, and make a notable profession also, and yet if you observe their dealings, and look into their families, you will find very little charity, less Justice, and no Religion; Charity is comprehended under Justice, 
Qui ambulet prout▪ aequ●m est eoram Deo Ier. 22. 15.  and Judgement. Praecepta Domini sunt Regulae juris & aequi: There is a kind of equity in charity. But there are some that have spent all their stock of charity upon the Enemies of the Church and State, you may prove them Bankrupts by that forfeiture they have made; but if this be charity, it is a left-handed charity, for they distribute favours with the wrong hand to them that are of the wrong side; Sure I am there is a great outcry, and a cry that reaches Heaven gone up from those widows and orphans, whose husbands and fathers lived and died in your Service: and some of your friends profess, that they would be glad of those favours which are vouchsafed to your Enemies: I mean such Enemies, as have out of a forced and 
* Psal 66. 3. yield feigned obedience, Hebr a Lie, as it is in the margin of our Bibles.  feigned obedience compounded with you upon easy rates, and gained extraordinary favours, and considerable advantages, besides their Arrears; and I mean such friend's ●s have lost or given away all they have to promote the cause of God in your hands; and yet they complain that they cannot procure those Arrears which are due to them for that service in which they adventured (all that is left them) their lives.  
Oh let Justice and Religion flourish, or else your friends will be discouraged; It would g●ieve my ●oul, and even break, my heart, to see your friend's co●e weeping from you. Be just, ●e just both to your enemies, and your friends; or el●e you can neve● be true to your own interests. Some have complained that crying abominations, besides those that have been pointed at, do pass unpunished; they say that not only simple uncleanness, but even gross adultery doth escape unpunished; When Abraham came amongst the Heathens, that had no fear of God before their eyes, he considered that his wife was beautiful, and they lustful, and though he did fear that they would defile his wife, yet he did verily believe that they would slay him first, 
Poeniend●s peccatis tres esse debere causas ●aist: matumest, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, cùm dignitas au●●ori●● asque, ejus in quem est peccatum tuenda est. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. cùm Paena adhibetur emendandigrat●●: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, cùm poen●tio propt●r ex●m● 'em est necessria. A. Gel. Noct. Attic. l. ● ca. 14.  and defile her afterwards, because Adultery was, in the opinion of those profane Heathens, a f●uler sin than murder itself.  
Talk no more of Justice and Judgement, Fiat Justitia; my Text remembers you, that Justice and Judgement are things not to be talked on, but to be done: The Philosophers give three Reasons why Justice should be done. 1. That authority might be preserved, the authority of God and his Officers. 2. That Delinquents might be reformed. 3. That others might be deterred by those Examples of Justice, which are frequently made in a wise State, and Nation.  
I have spoken my mind clearly, and should have spoken more fully, and freely, had I had the advantage of speaking in private; If I have offended the conscience of my Governors by satisfying my own, I shall bear their Censure, and hope by God's grace to bear any punishment which they shall think fit to inflict, with as much comfort as they inflict it. 
Reprehensus olim Albutius Rhetor est, quòd de omni causâ dicere cuperet, non quicquid debebat dici, sed quicquid p●terat.  Albutius the Orator was condemned for the profuseness of his rhetoric, because he spoke all he could upon every Argument which he took in hand; I have by his error learned this truth, that It is better to say enough, then to say All.  
FINIS.   

Errata.  
In pa. 16. l. 15, & 16. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. p. 16. l. 27. r. then Solomon was. p. 19 l. 30. r. at a feast. p. 22. l. 13. r. if you call him Ens. p. 25. l. 6. r. nay we must. p. 26. l. 32. r. should set forth.