THE DOCTRINE AND CONVERSATION OF John BAPTIST: Delivered in a Sermon, at a Visitation holden at Baldock, in the County of Hertford: Decemb. 9. 1641.  
Contradicted by many of the Auditors.  Acts 24.14. 
By that way, which they call heresy, worship I the God of my fathers: believing all things that are written in the Law and the Prophets.  
By HEN. den, an unworthy Minister of Christ Iesus, at Pyrton in Hertfordshire.  
LONDON, Printed by THO. BADGER. 1642.   

THE DOCTRINE And Conversation of John BAPTIST.  
HOly Brethren and Fathers, I am at this present time surprised with three passions; with joy, with fear and with grief; My sorrow, sympathizeth with yours. I am sorry in the first place, that you have not a wiser man to speak unto you, this day; especially so many sitting by: And for this I presume, you are as sorrowful as I. I am right sorry in the second place, that I shall this day trouble you, with so large a discourse, as neither the quantity, nor the quality of the day will well permit, as a remedy for this; Let me entreat your Christian patience, to tyre me: this is my grief: my fear is, besides that ordinary fear, which doth usually follow me at such exercises; especially at extraordinary times, and in unaccustomed places: I have yet another fear, that I shall this day be mistaken, not that I fear the mistaking of my words, for that were to call your judgements into question; But I fear, least you should mistake the intentions of my heart, and that I shall be thought, to aim at some particular persons. To clear this, I call the searcher of all hearts, to record, before whom, I protest this day, that I aim not at any mans person: But I desire to be free from envy and malice, and to be in perfect Charity with all men. And I do here again protest, that what I shall speak, this day, is against the errors and vices, not against the persons of men. This is my fear. My joy is founded, upon your fervent Charity, joined with your sound Iudgement. In respect of your Charity, I account it, a part of my happiness( seeing it is as it is) to speak before you, who will be ready to cover mine infirmities, and to pardon my failings, and gently to admonish me, if any thing shall be amiss.  
In respect of your Iudgement, I account it a farther happiness, that I have this day opportunity, to make confession of my Faith, and to communicate my doctrine unto so learned, judicious and indifferent auditors: Which that I may do, I betake myself with speed, to a portion of Scripture, selected for this present occasion, written,  John 5.35. 
He was a burning, and a shining Light, and ye were willing for a season, to rejoice in his Light.  
WE read in the first Chapter of Saint John's gospel, verse 15. John bearing witness unto the Truth; and in my Text, The Truth bears witness unto John: In the 16 verse of this present Chapter, The Jews refuse to bear witness unto the Lord Jesus, and here the Lord refuseth to bear witness, unto the Iewes: Ye were willing for a season to rejoice in his Light: he that confesseth me, him will I confess; he that denieth me, him will I deny, Matth. 10.32.  
This Text divideth itself, in some sort, like this auditory, into Minister and People: He and ye. In some sort it is( I hope) unlike, for here is a good Priest, a burning and shining Light, this is the Ministers commendation. But there is a naughty, full of hypocrisy, and inconstancy, willing for a season to rejoice in his Light. This is the Peoples reprehension. And in this you are( I hope) unlike, both good, both holy, if you are not, I wish you were; and I shall bow my knees, unto the Father, of our Lord Iesus Christ, that you may bee.  
The Minister being the first and most worthy person in my Text, I may boldly presume to speak first of him, and in him to consider two things.  
First, his Person.  
Secodly, his Qualification.  
In speaking of his Person, I will consider two things.  
First, his name.  
Secondly, his Office.  
First of his Name, His name is John, so name by the angel Gabriel, before his conception, Luke 1.13. John by interpretation, the grace, mercy, or favour of God, the son of Zacharias, by interpretation, Gods remembrance, and Elizabeth, the oath of God; to teach us that the manifestation of Gods mercy and Grace, dependeth on his Oath and promise. And this is that which blessed Zachary expresseth in his Song. To show mercy to our Fathers, there he alludeth to the name of John: to remember his holy Covenant, this is Zachary: the oath which he swore to our father Abraham, this is Elizabeth, Luk. 1.72, 73.  
I need not fear the want of matter, having to speak of this person, at whose Circumcision, the mouth of his dumb father was opened, and his tongue loosed, to speak so plain and with such flowing eloquence, As never any man, and but one woman ever spake before, Luke 1.68.  
But this shall suffice to have spoken of his name; I shall immediately pass unto his Office, so soon as I shall put you( my brethren of the Laity) in mind of one thing; and you my brethren of the Clergy, in mind of another: To you, my memento is, that you from hence observe, that a good and faithful Minister is a gift of God, a pledge of his Grace and Mercy, to a people: I will set shepherds over them, that shall feed them, Jer. 23.4. I will give you Pastors according to mine heart, that shall feed you with knowledge, and understanding, Jer. 3.15. unto ou( brethren) my petition is, that you labour to show yourselves true Pastors, sent of God in mercy, and not in judgement, that the people may have cause to rejoice and bless God for you; and be ye not like those idle and wicked shepherds, that eat the fat, and cloath themselves with the wool, but feed not the flock, Ezek. 34.3.  
Thus much for his Name. I come now to consider John's Office, which is set forth unto us, by the testimonies of Prophets, of an An●ell, of Evangelists, and of the Son of God.  
The first Prophets, Esay 40.3, 4, 5. A voice of him that crieth in the wilderness; prepare ye the way of the Lord, make strait in the desert, a high way for our God, &c.  
Another Prophet is Malachy, Chap. 3.1. Behold, I sand my Messenger before thy face, &c. and chap. 4.5, 6. Behold, I sand you Elijah the Prophet, &c. There is also a third Prophet, for I must needs reckon his father Zachary, among the Prophets, Luk. 1.76. Thou child shalt bee called the Prophet of the Highest, for thou shalt go before the face of the Lord, to prepare his ways, to give knowledge of Salvation to his people, in remission of sins. Thus far the Prophets.  
The second testimony, is of the angel, Luke 1.15. He shall be great in the sight of God, and shall drink neither wine, nor strong drink, and he shall be filled with the Holy Ghost from his mothers womb, and many of the children of Israel, shall he turn to the Lord their God, &c.  
The third testimony is of the Evangelists, as Mat. 3.3. This is he that was spoken of by the Prophet, &c.  
Mark. 1.1. The beginning of the Gospel of Jesus Christ, the Son of God, As it is written; Behold I sand my Messenger, &c.  
Luke 3.3. He came into all the country about Jordan, preaching the Baptism of Repentance, &c.  
John 1.6, 7. There was a man sent from God, whose name was John, &c.  
The fourth testimony is of the everblessed Son of God, This is he of whom it is written: Behold I sand my Messenger before thy face, Mat. 11.10. and verse 14. this is Elias; and my text, which is our Saviours approbation of John, He was a burning and a shining Light.  
And now what shall we think? How great was this man? of whom three Prophets, one angel, four Evangelists, and the Son of God himself give such ample testimony? This is it that I intend to show, the greatness, and excellency of John's Office.  
Why? How great is John? greater than our Father Abraham? What? greater than Moses? greater than the Prophets? For answer to this, let us mark the words of our Saviour, Yea I say unto you, much more than a Prophet, Luk. 7.26. It was said of Gregory; that in respect of his Predecessors, he was the worst; in respect of his Successors, he was the best. Something contrary may here be said of John; in respect of his Predecessors he was the greatest, in respect of his Successors he was the least: For I say unto you, that among those that are born of women, there hath not risen a greater than John the Baptist; notwithstanding, he that is least in the kingdom of Heaven, is greater than he, Mat. 11.11. the least in the kingdom of Heaven, that is, the Apostles and Ministers succeeding them, in preaching the gospel to the World. Though I confess many have thought contrary. John is a middle person, between the Law and the gospel, like the morning light, which is the beginning of the day, lighter than the night; yet not so light as the noon day: Something like that day spoken of by the Prophet Zachary, Neither clear nor dark, neither day nor night, Zach. 14.6. But we must stay here a while, are we not deceived? Was John greater than Moses? John did no Miracle, John 10.41. Moses did many, both in Egypt and in the wilderness.  
I answer first, as we do not measure the true Church, so neither do we value the dignity of persons, by Miracles.  
I answer again, that John did no Miracle, is but an opinion of the people; and yet I will not speak of his Miraculous springing in the womb of his mother, at the salutation of the Virgin Mary, the mother of our Lord. Is it not the greatest Miralce, to convert many to God? to give knowledge of Salvation? to show light to them that sit in darkness? If it be not a greater Miracle, to convert and raise up souls, than to cure bodies; to open spiritual eyes, than to open bodily? How doth our Saviour say? greater things than these shal ye do, because I go to the Father, John 14.12. What are these greater things? but the conversion of the peoples and the plentiful gift of the Holy Ghost, through their preaching? Thus John works Miracles; for many of the children of Israel shall he turn to the Lord their God; He shall turn the hearts of the fathers tooth children, and the disobedient to the Wisdom of the just: And in this respect, as in many others, may he be said, to come in the Spirit, and power of Elias; And thus it would, I suppose, bee no hard matter to prove, that John hath done a greater Miracle than Moses. But it may be objected, Moses hath a glorious office, that makes his face to shine, that the children of Israel cannot behold it, Exod. 34.30.  
I answer, Moses his Office indeed was glorious, but John's more glorious, Moses was the beginning of a glorious Law; But John is the beginning of a more glorious gospel. Mark. 1.1. To this purpose it is spoken by our Blessed Saviour; All the Prophets, and the Law, prophesied until John, but from the dayes of John the Baptist, until now, the kingdom of Heaven suffereth violence, Matth. 11.12.  
Let Saint Paul speak more plain 2 Cor. 3.9. If the missistration of condemnation, be glory, much more shall the ministration of righteousness, exceed in glory. Moses is the Minister of condemnation, John of righteousness, Moses of death, John of life: But you will say, why then doth not Iohn's face shine? I answer, if you see not his face shine, it is because the lustre thereof hath dazzled your sense, or else because you are blind. John, is a light, and the Ministers are a light: Mat. 5. and it is an innative property of light to shine. They shine not like Moses, with a terrible shining, but with an amiable countenance; they shine not like Moses, in the face alone, but even from top to to, their very feet are beautiful, being shod with the plentiful preparation, of the gospel of peace. How beautiful are thy feet with shoes, O princes daughter? Cant. 7.1. How beautiful, upon he Mountaines, are the feet of him that bringeth good tidings of Good? that publisheth Salvation, that saith unto Sion, thy God reigneth? Esay 52.7.  
And least any should say, that this is meant of Christ alone, and no other, Saint Paul hath provided, Rom. 10.14. How beautiful are the feet of them, that preach the gospel of peace?  
Thus is John greater than his Predecessors, but how is he less than his successors? less than the Apostles? less than the Ministers of the gospel? If we say John is 〈◇〉, But the Apostles are 〈◇〉, Matth. 5.14. and that these two differ as the greater, and the less. This will prove a criticism, not worth taking up, by the way side, for here we have 〈◇〉. But the truth is, that the doctrine of John, and of the Apostles, differ, as the less, and greater perfection, as one star differeth from another in glory: This is apparent in Apollos, of whom we red Act. 18.25, 26. He knew only the baptism of John. yet did he teach 〈◇〉, diligently the things of the Lord, whom AQuila, and Priscilla, taking unto them; expounded unto him, 〈◇〉 a more perfect way of God. This difference is plain, and will yet be plainer; when we come to speak of the second thing, which is his qualification: But in the mean time I must entreat you holy brethren, diligently to ponder, two things,  
First, the dignity of the ministry of the gospel.  
Secondly, the diversity of the administration of the peace, and mercy of God, in his Church.  
1 The dignity of this calling, to be greater than John, who is greater than the Prophets. Levi had an excellent calling: Seemeth it but a small thing unto you, that the God of Israel, hath separated you, from the Congregation of Israel, to bring you near unto himself? Num. 16.9. Let me speak boldly, the calling of the Ministry is greater than that of Levi: Levi draweth near, the Minister of the gospel nearer; having more boldness of access, unto the throne of Grace then Levi had. We are not separated to offer up the blood of bulls, and Goats, and to burn Incense, but 〈◇〉, separated unto the gospel, to feed the heritage of the Lord, with the precious body and blood of our Lord Iesus Christ. Excellent is the calling of every Christian: A chosen Generation, a royal Priest-hood, an holy Nation, a peculiar People: yet it cannot be denied but the Minister of the Gospel hath his pre-eminence; All Christians are 〈◇〉. But all are not 〈◇〉. Oh that we would take care to walk worthy of the high calling, and fear to disgrace this excellent office. I will be sanctified of all them that draw near unto me.  
And you my brethren, may hence learn not to despise, but to reverence the calling of the ministry, unto which the Saviour of the World hath granted such high privileges. We live in those dayes, when the Clergy is become Odium populi: yet seem we never so contemptible unto you, we are very necessary and profitable servants for you: Men, by whom all men ordinarily believe, that believe. Let me ask you one question, What two things are most necessary for the being, and well being of man upon earth? The Orator shall answer for you, Sol & Sal, the Sun and the Salt: were it not for the Sun, what would become of the fruits of the earth? Of the precious fruits, by the Sun, and the precious fruits put forth by the Moon? Deu. 34.14. Were it not for salt, how unsavoury would all things be? Yea what compounded body could have subsistence? Now that we may know our duty, and you may see what necessity there is of us: It hath pleased our Lord, to compare us to both these in one place: Ye are the Salt of the earth, ye are the Light of the World, mat. 5.13.14. Wherefore let the counsel of an Apostle take place with you, 1 Thes. 5.12, 13. We beseech you brethren, that ye know them that labour among you, and are over you, in the Lord, and esteem them very highly in love, for their works sake. If this be not prevalent with you, Let the warning of our Saviour be considered of you; He that despiseth you, despise me; and he that despiseth me, despiseth him that sent me, Luk 10.16.  
This is the first thing. The 2, that I desired you to ponder, is: The diversity of the Administration of the grace of God, in the Church of God.  
Gods mercy; grace and favour, towards the Church, hath always been one, and the same, like himself unchangeable: yet hath it been the good pleasure of God, to manifest himself divers ways, at sundry times to the Church. In respect of this Administration, the Church may be divided, into three ages.  
The first, from Adam to Moses.  
The second, from Moses to John Baptist.  
The third, from John Baptist to the end of the World.  
What the state of the Church was, from Adam to Moses, to me seemeth very difficult to set down: I know what some men say, but I dare determine nothing, as not being able to give either myself, or you satisfaction herein.  
From Moses to John Baptist, was the administration of the Law; the Covenant that God made with the people of Israel, when he took them by the hand to lead them out of Egypt, Jer. 31.32.  
This Covenant hath its beginning upon Sinai, and its period at the preaching of John Baptist: Although that cardinal Bellarmin cannot abide to hear, that John Baptist belonged to the new Covenant; but that he was the last Minister of the old. But let us hear our Saviour, The Law and the Prophets continued until John, Luk. 16.16. Since that time, the kingdom of Heaven is preached, and every man presseth unto it: Let us hear what S. mark speaketh, The beginning of the gospel of Jesus Christ, &c.  
And certainly John preached the gospel, as will afterwards appear.  
From John Baptist to the end of the World, is the administration of the gospel or new Covenant; which administration hath its degrees of less and greater perfection, as also had the administration of the Law a difference: From Moses to the Temple, from the Temple to the Messiah, as some of the learned have observed.  
So the Church under the gospel is like the Moon, that from the new increaseth to the full, from the full decreaseth to the wane, and so after increaseth to the full again. From the new to the full, is from John Baptist to the day of Pentecost; from the full to the wane, is from the Apostles rhyme, till the revelation of Antichrist.  
And now( Brethren) I would not have you think these to be idle speculations, toys and trifles, not worth the diving after; let us not account those things idle, which the Lord hath thought meet to be revealed: whatsoever was written, was written for our learning. Let us not, I say, account those things idle, the knowledge whereof is so necessary for the interpretation, and reconciliation of holy Scripture; and by consequence, for the pacification of distressed consciences, that without it, it is impossible either of these should be done:  
Distingue tempora, & conciliabis Scripturas,  
Distinguish the times, and reconcile the Scriptures.  
You know who said it, and without distinction of times; What confusion comes to the Church? what distraction to distressed Consciences?  
What is the reason, that amongst men professing the same Christ, and reading the same Scriptures, so many irreconcilable controversies, do daily arise? is it not chiefly from hence that men distinguish not rightly between the Law and the gospel? He that shall search into the most material Controversies, between the Protestant and the Papist, and look into the original of them, he shall find the error of the Papists to arise chiefly from hence; the want of distinction between Law and gospel.  
From this fountain proceeded the troubles of the Church of Antioch, Acts 15. From this fountain proceeded the apostasy of the Church of Galatia: And from this fountain proceed the perverse disputations of the Popish schoolmen, about repentance. And what heresy is it that hath not a part, either more or less, in this?  
There is at this day a complaint in our country, that our Sermons are full of contradictions, the multitude observeth them, and grievously complaineth of them: And this is not the complaint of unlettered men, that know nothing: But of many that are able to render a good account of their Faith, both in City and country: Let us seriously weigh these things, and consider, whether they arise not from the foresaid error? It is the part of a faithful Minister, to divide the word aright, which in Martin Luther's exposition, is aptly to distinguish between Law and gospel. It was prophesied by Luther, that after his time the difference between the Law and gospel, should be neglected.  
Our age hath proved him too true a Prophet, for it is a thing not ordinarily observed.  
But will some say, what? shall not the Law now be preached? I say not so. I wish we could hear it oftener than we do: I know that the Law is good, if a man use it lawfully: but the fault is, not rightly to apply it; as when we apply it to troubled Consciences, to give satisfaction.  
Let us take heed of mingling these two, and so producing a confounded and compounded doctrine: Let us not sow the Lords field with mingled seed, nor cloath them with a Linsey woolsy garment; for whom the Lord hath provided a vesture of fine linen: Take we good heed that we propine not unto the sheep of Christ waters, that we have pudled with our feet, Ezek. 34.19 What are pudled waters? What is a linsey woolsey garment? what is mingled seed? but confused and obscure doctrine? Oh, that I might prevail with you( my Brethren) unto whom the Lord hath given ability, both inward and outward, for this work; that you would undertake this task, to make this difference known unto the Church of God; Many have began this work, but none so far finished, but that something is yet desired.  
I have thought this to be the task of the angel that shall poure out his vial upon the Sun, that power may be given unto it to scorch men, with fire: Howsoever let us think this within ourselves, that he shall never prove a good Divine, nor that man a good Christian, that neglecteth this difference.  
My Brethren of the Laity, will be ready to say, what meaneth all this? Is there so great a difference between the Law and the Gospel? What is the Law, but an old gospel? And what is gospel, but an old Law? What is Law but a thundering gospel? and what is the Gospel but a faire speaking Law?  
I will be bold to say, that they that teach you thus, know neither what they say, nor whereof they affirm. Tedious it would be to you, for to hear the several differences of these two; I will give you a taste, that so by it you may discern the rest: The gospel saith, The just shall live by Faith: the Law saith, The man that doth these things shall live in them, Gal. 3.11, 12.  
Again the Law saith, The man that doth these things, shall live by them: The gospel saith, That if thou confess with thy mouth, the Lord Jesus, and bleeve in thine heart, that God hath raised him from the dead, thou shalt be saved, Rom. 10.5, 9.  
The Law saith, He that breaketh the least Commandement shall die, Galatians 3.10.  
The gospel saith, Jesus Christ came into the world to save sinners, 1 Tim. 1.15. 1 Joh. 2.1.2.  
I will add one instance more, by way of anticipation, of that which follows, it being part of the Doctrine of the Baptist: The Law was given by Moses, but Grace and Truth came by Jesus Christ, John 1.17.  
mark the opposition, Moses and Christ Jesus, Law, Grace, and Truth. Did not Moses preach Grace? No, Moses preacheth the Law of works, which promiseth mercy to the obedient; but to the transgressors( though never so small) Tribulation and anguish. Did not Moses speak truth? Yes according to Law and Conscience: but not according as the truth, is, and was, in Christ Iesus.  
This was the hidden mystery, kept secret, since the world began: But now is made manifest, Rom. 16.25.  
The mystery that the Prophets preached after, And the Angels desired to look into, 1 Pet. 1.11, 12.  
But you will say, Moses wrote of me; True, so did all the Prophets writ of CHRIST to come, but not present: And of Grace and Truth, hereafter to bee revealed; But for the present not manifested.  
Thus much of the Person, now follows his Qualification.  
A burning and shining light.  
Burning with zeal, Shining with knowledge, teaching us to join zeal to knowledge, and knowledge to zeal, and not in any case to separate these two.  
Knowledge without zeal, doth but a little good. zeal without Knowledge, doth not a little hurt. Knowledge without zeal, is like a ship that hath a true compass, and perfect sea cards, but wanteth sails and masts: zeal without Knowledge, is like a ship with extraordinary sails, but without compass or Pilot; whose sailing is dangerous.  
Here might I justly take occasion to reprove some that shine, but they burn not. Like an Ignis fatuus. Others burn, but they shine not, like a candle under a bushel. Some neither burn, nor shine, whose light is darkness: But if I should go in this path, I should fail of giving satisfaction to this learned Auditory, and should come far short of the scope of my Text.  
I must therefore steer in another course, and show you two things.  
First, how John did both burn and shine in his Doctrine.  
Secondly, how John did both shine and burn in his Conversation.  
First, John's Doctrine, was a burning Doctrine: It is no new thing( I know) to you to hear of burning Doctrine, Did not our hearts burn within us? Iuke 24.32. This shall be with burning and fuel of fire, Esay 9. Is not my word a fire? Doctrine may well be compared to fire in two respects.  
First, fire purisfieth the gold.  
Secondly, consumes the dross: He is like a refiners fire, and fullers soap; and he shall sit as a refiner, and purifier of silver. He shall purify the sons of Levi, and purge them as gold, and silver, Mal. 3.2, 3. Fire consumes the dross: He shall burn as an Oven, and all the proud, yea and all that do wickedly, shall be as stubble, and the day cometh, that shall burn them up, Mal. 4.1.  
Both these properties are in fewer words comprehended by the Baptist, speaking of our Saviour: Whose fan is in his hand, and he shall thoroughly purge his floor, and gather the wheat into his garner, but the chaff shall he burn with unquenchable fire, Matth. 3.11, 12.  
And thus must we prove that John's Doctrine was a burning Doctrine: beyond the Law and the Prophets.  
Secondly, shining Doctrine: it is the property of light to shine, and by shining to discover whatsoever by reason of darkness, before lay hide; All things that are reproved, are made manifest by the light, and whatsoever doth make manifest is light, Eph. 5.13.  
We must also show you that John was a shining doctrine, revealing secrets and bringing hidden things to light. A Doctrine excelling in brightness the Law and the Prophets. But before I enter upon this, I must speak a word of Exhortation to you all: unto you, holy Brethren and Fathers, whom the Father of our Lord Iesus Christ hath made Angels of the Churches, Stewards of the mysteries of the gospel; This is for you, that you take heed to your doctrine, that it may be a shining doctrine; like the Pole-starre to the World; A doctrine revealing secrets; Bringing life and immortality to Light. 2 Tim. 1.10.  
A burning Doctrine] Such as may purify the Conscience from dead works, to serve the living God: The power of God unto salvation, Rom. 1.16. unto such doctrine, there are two things requisite.  
First, that we lay a sure foundation.  
Secondly, that we build rightly thereon, and made right application of this foundation.  
I speak not these things( holy Brethren) to teach you, by whom I desire rather to be taught; but that I may communicate my doctrine unto you, and give you an account, what course I have taken in preaching the gospel, unto the people of God committed to my charge: And so much the rather, because my doctrine hath seldom or never been free from cavillations, and exceptions; and especially subject to this unjust report, that I would never dare to speak those things in public, before the learned; which I have taught my people at home. I desire therefore to give you a brief, and yet a faithful account of my proceedings, before Almighty God and his people, whereof not a few know that I shall speak the truth.  
First, therefore it hath been my care to lay a sure and sound foundation.  
Accounting it better, to lay a foundation, and build nothing thereon, than to build castles in the air without a foundation, which will quickly come to ruin: The foundation that I have endeavoured to lay, is Iesus Christ; Other foundation can no man lay, than that which is already laid, Jesus Christ, 1 Cor. 3. He it is that is made unto us of God, wisdom, and righteousness, and Sanctification, and Redemption, 1 Cor. 1.30.  
The foundation being laid, the next that follows is the right application of this foundation; and this is the greatest task: For I find that the greatest difference between the Protestant and the Papist, is not about the foundation, who it is, but about the true and right application of this foundation; How this Christ becomes ours, before, or in the sight of God; what learned Papist denies Christ to be the only foundation? What man so impudent, that subscribes not to the verity of this proposition? There is no other name under Heaven whereby men must be saved, &c. Yet so great is their absurdity in the application, of this foundation, that they do no other thing but indirectly deny that which before they did directly confess; And so cannot shake from them that character of Antichrist, to deny Christ coming in the flesh.  
They imagine a Christ prepared of God for us, and( I dare not say given) sold unto us, upon certain conditions, by us to be performed. They will say I do them wrong, I will therefore ask the wise jesuit, How we come to bee partakers of Christs righteousness? And I am sure I shall hear this answer, by Sacraments, by Pennance, Faith and other good Works, which are as means to apply Christ unto us.  
This is the doctrine of the Papists. And I know you are not ignorant, that there is no small difference between the Protestants themselves about this matter; I appeal to your judgements, how they differ from Papists, who say that Christs righteousness is made ours before God, by Faith and true Repentance, which is by them defined to be a sorrow for sin, and amendment of life: I frame this argument, That which make Christs righteousness ours in the said of God, may be said truly to justify us, before God: or at least, to concur actively to our justification. But Faith, and sorrow for sin, with amendment of life, make Christs righteousness ours in the sight of God: Therefore( fearful will be the conclusion.) Faith and sorrow for sin, with amendment of life justify us before God or at least concur actively to our justification. I believe you judge these, not to deserve the name of Protestants; Some Protestants holy men, do say that Christ is made ours ( in the sight of God) by Faith alone: Christ being the garment, our Faith the hand that putteth this garment on, yet me thinks that here is Christ set forth, upon some conditions, & not so freely given: I must here profess my ignorance, that I cannot conceive, how faith should put on Christ, apply Christ or make Christ ours in the sight of God. I therefore profess myself openly, to leave unto them that say: that Christs righteousness is made ours Coram Deo, before God, by Gods imputation, before the act of our Faith, and therefore necessary without it. Even as our sins were made christs, so is his righteousness made ours. Now how were our sins made Christs? Let the Prophet Esay speak, the Lord laid on him the iniquity of us all: So that God, which calleth things that are not as though they were, makes us righteous by his imputation of Christs righteousness.  
But it will be objected, How then is Faith said to justify.  
I answer, if we take Faith for the object of our Faith( that is Christ) then Faith is properly said to justify us, for by him we are justified, he being out righteousness.  
If we take Faith for the act of our Faith, apprehending this object, then we are justified by it, declaratively in our Consciences.  
So that by this that hath been said, it is plain how we may understand those several portions of holy Scripture.  
First, It is God that justifieth, Rom. 8.33. Efficienter, as being the efficient cause of our justification.  
Secondly, It is the blood of Christ that justifieth, Rom. 5.9. Here is the material cause of our justification. Both these seem to be comprehended in one, Wee are justified freely by his grace, Ephes. 2.8.  
Thirdly, It is Faith that justifieth, Rom. 5.1. Declaratively, speaking to our Consciences, that we are the children of God, in Christ Iesus.  
Fourthly, It is works that justify, James 2. That is, outwardly before men, in the judgement of Charity. By this that hath been said, we may resolve a question that is moved by some, How children can be saved, that do not believe.  
Some say by the habit of Faith, some by the Faith of their Parents, some say by an unknown way.  
But I say they are saved the same way that all flesh saved, that is saved, That is to say by the righteousness of Christ imputed: Here is the difference between the one and the other, men of discretion are not only saved, but also know their salvation, through a lively Faith: children are saved, but know not of it before. If now it shall be objected, that he that believed not, shall be damned. I answer first, that this maketh as much against my opposers, as against me: for the Text saith, but he that believeth not( that is, hath not faith in act) shall be damned.  
Again, it saith, not He that hath not believing parents, But he that believeth not shall be damned.  
I answer in the second place, that this place ( he that believeth not shall bee damned) is to be understood, of men and women of yeares of discretion: in whom final unbelief is an infallible mark of eternal condemnation. Thus for the right application, of the foundation, the next thing is. Having settled the conscience upon Christ Iesus, and given it rest upon the rock, to call for frail woolly repentance, I beseech you by the mercies of God, &c. Rom. 12.1. Having these promises, let us cleanse ourselves from all filthiness both of flesh and Spirit, &c. 2 Corinth. 7.1.  
Let us, considering what hath been said, have a care to lay a sure foundation, and to make a right application, that we may clear the way, unto the distressed conscience, in the light of the knowledge of God. Far be it from us, to think the duty of a Minister discharged, by crying out against Sin, drunkenness, Adultery, and the rest.  
These things are to bee done in their order: But wee must know that there is a difference between a Minister of the gospel, and a moral Philosopher, between Plato and Paul, Aristotle and Apollos.  
Alas what profits it to salvation? if wee have reclaimed men from sin to virtue, from drunkenness to temperance, &c. not having laid before a sure foundation? have we brought them any whit nearer the kingdom of Heaven? Nay have we not made them seven times more then children of Hell than they were before? Publicans and Harlots enter into the kingdom of God before you.  
It is written of Robertus Gallus( who lived Anno 1290.) That he saw in a vision, a goodly Bishop in a glorious cope, blessing the people: But he could see no head that this Bishop had: he went nearer to see and espied a head, but it was a wooden one, dry and without sense; when he desired to know the meaning of this vision, answer was made, That this was the doctrine of the Church of Rome; As the head is to the body, such is the foundation to the building; far be it from us to build without a foundation.  
Far be it from us, to spend the time in profane, and vain babblings, in fables and endless genealogies, which minister questions, rather than edifying.  
We red of another Vision of Robertus Gallus, that he saw the same Bishop as before; but now he was hanged all over with finest bread, and choicest wine; yet did he himself gnaw greedily upon a flint ston; Robertus desires to know the meaning of this, and answer was again made, that this was the manner of the schoolmen, who spent themselves in frivolous and vain disputations.  
Take we good heed therefore, that( having such precious food as the Body & blood of Christ) we give not a Scorpion to him that asks for a fish, a ston to him that looks for bread, or poison to him that is a thirst, and seeks for drink.  
To the people this is also a warning, what you should hunger, and thirst after, even Burning and shining Doctrine. Such whereby ye may be built up in the knowledge of the Lord Iesus. When you hunt after eare-tickling Sermons, vain, if they seem witty discourses: I may liken you to little children, which shall rather their mother should give them pears and plums, than wholesome food.  
But it is high time to return from whence I have digressed so long, and to show you how Johns was a burning and shining doctrine.  
A Burning Doctrine purifying the Conscience, consuming evil manners, and the opinion of mans own righteousness, and conceils of legal prerogatives. think not to say with yourselves, We have Abraham to our Father. For I say unto you, that God is able of these stones to raise up children unto Abraham: and now also is the axe laid unto the root of the three, &c. Mat. 3.9, 10.  
A shining Doctrine, giving knowledge of salvation in remission of sins, Luk. 1.77. pointing out the Son of God with the finger, Behold the Lamb of God, which taketh away the sins of the World, But me thinks I hear you say, I may spare this labour; wee grant John's to be a burning and a shining doctrine; but how did it burn and shine more than the Law?  
I answer, The Law sanctifieth to the purifying of the flesh, Hebrews 9.13. John's Doctrine purifies the Conscience.  
Secondly, the Law perfects nothing as pertaining to the Conscience Heb. 10.1.  
But John's Doctrine is a perfecting Doctrine: In so much that the believers herein have no more Conscience of sins: John's Doctrine is the bringing in of a better hope: That these things may be more plain: We will consider, the difference of that Repentance, which was taught by the Prophets, from that Repentance, which was taught by John.  
First, for the Repentance Preached by the Prophets; There is a definition of Repentance, which is reprehended by some( and justly, as coming short of that Repentance which is preached under the gospel) it is this, Commissar flere, flenda non committere, To bewail sins that we have committed or omitted, to forsake those that we have bewailed: This definition seemeth to me, to express to the full, that repentance which was taught by the Prophets: Especially if we adjoin purgation of sin by Sacrifice. He that confesseth and forsaketh, shall have mercy, Prov. 28.13. Wash ye, make you clean, put away the evil of your doings, cease to do evil, learn to do well, Esay 1.6. Amend your ways and your doings, Jer. 7.3. This then is the Prophet's Repentance, to mourn for sins past, to join amendment to our mourning for the time to come. What is John's repentance more than this?  
It is answered, John goes one step higher, and preacheth the baptism of Repentance, 〈◇〉, unto Remission of sins, Luk. 3.3.  
I appeal to you whether it be not better rendered unto Remission( in this place) then for Remission; and whether this word for, doth not something pervert the sense: as likewise, Luke 1.7.7. 〈◇〉. I have warrant thus to read it, from the holy and learned Translators; who upon the same words, mark 1.3. have written unto in the margin. As also they have most faithfully rendered these words, 〈◇〉, Repentance unto life, Acts 11.18.  
I have also other authority so to translate this place, not only from the latin translations which agree in this; in Remissionem paeceatorumn: But also by Elfricus( sometimes Arch-bishop of Canterbury, Anno 996.) who translates the preposition 〈◇〉, by the Saxon On, On Synna forgiftnesse., Now what is this Repentance unto Remission? Paenitentiam agite, so the vulgar: But we like it not, and let not any think the matter small: for Aristotle tells us, that one absurdity opens the door to a thousand: And I have red of one scabbed sheep brought out of spain, that was the original of a general murrain throughout England: we must take heed of small matters: What then? Recipiscite, so Beza, and I like it well: provided that I may have liberty to English it thus; Repent( that is) be of another mind, seek not by legal ways to establish your righteousness; droop no longer under the spirit of bondage, but believe the full remission of your sins, in Iesus Christ that cometh after: This gloss is warranted, Acts 19.4. John verily Baptized with the baptism of Repentance, saying, that they should believe in him that should come after, that is in Christ Iesus: Thus John makes low the mountaines, cuts off legal prerogatives, and bringeth down every high imagination and every thought that exalteth itself against God.  
Thus John lifts up the valleys, comforts the drooping soul, by giving them knowledge of Salvation in Remission of sins; This is Iohn's Repentance.  
And upon these grounds( I believe) it is that those worthies since Luther's time have set forth unto us Repentance, consisting of these two parts.  
First, Contrition for sin.  
And secondly, Faith in the Lord Iesus.  
Or as a worthy countryman of our own three parts.  
First, Contrition.  
Secondly, Faith.  
Thirdly, new Obedience.  
Although if wee would speak more properly, we must say, that new Obedience is a fruit worthy Repentance, and rather a consequent of Repentance. Divers whom I honor much will not admit that Faith should be a part of Repentance; But do assign unto Repentance these two parts.  
First, Mortification.  
Secondly, Vivification.  
Here is a controversy verbal, but none real. For what is true mortification, but the apprehension of sin slain by the body of Christ. What is Vivification but our new life? The just shall live by Faith. I have observed some to confine Repentance, within the bounds of our conversation, and make no difference between the Repentance which was taught by the Prophets, and that Repentance which was taught by the Son of God, and his Ministers. Whose error doth sufficiently appear by that which hath been already spoken. Their repentance it is rather 〈◇〉, than 〈◇〉: I know this seem strange to some: and yet will they uill they, they must agree with men in this, that Faith is a part of true Repentance. Otherwise, What will become of that doctrine, so often heard in your Pulpists: Namely, that Repentance washeth away sin?  
I demand how and where? Out of the sight of God? No, It is God that washeth, It is God that justifieth: as before. And the blood of Jesus Christ washeth us from all sin. How then doth Repentance wash away sins out of the Conscience? This is Faith's office to purge the Conscience, by declaring the favour of God in Christ Iesus. And neither the office of sorrow, or reformation, which may purge the conversation, but not the Conscience.  
So then, either make Faith a part of true Repentance, or else this Doctrine will fall quit to the ground and be true in no sense; unless in the judgement of Charity, whereby we censure one another: To preach that tears do wash away sins, out of the sight of God( which I have heard some testify, that they have heard preached) is Blasphemy against the precious blood of Christ.  
Besides the hideous effects that this Doctrine works in the Church of God: for the simplo people being asked how they think to make satisfaction of God for sin, They have answered by lamenting and amending: Good people harken, it is dying, not crying, that must give satisfaction for sins: Without blood there is no remission. And it is not the blood of bulls or goats, or the floods of tears that can give satisfaction, but only that water and blood, that issued from the side of a wounded Saviour.  
Thus John preached remission of sins, as farther appears: John's baptism was the same with the Apostles; But this baptism sealed remission to every believer: Therefore also that.  
This argument is prevalent with you, though cardinal Bellarmine make a tush at it, by denying the mayor. But you will say, how doth it yet appear that John burned or shined, more than the Law or the Prophets? Did not they also preach Remission of sins upon true Repentance?  
I answer, the Prophets must be considered, preaching, either the New Covenant or the Old, for they preached the New also: The Law did not, could not disannul the Covenant that was made to Abraham, 430 yeares before: In the New Covenant the Prophet preached eternal remission, but not yet actual: In the Old Covenant they preached actual remission by legal services, but not eternal: Which remission is called by the Apostle a fleshly purifying.  
To make these things more plain, take this proposition( which I know will tingle in the ears of many) The knowledge of both, actual and eternal remission, was no article of the Jewish Creed: but a part of that mystery which was kept secret from the giving of the Law, until the time of John Baptist. To prove this I might bring this place, No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him, John 1.18. As also this, God who hath commanded the Light to shine out of darkness, hath shined in our hearts the light of the knowledge of the glory of God in the face of Jesus, 2 Cor. 4.6. with many places more of like nature: But to spare a labour I betake myself unto places more plain.  
The first, Gal. 4.1. The heir so long as he is a child differeth nothing from a servant, though he be Lord of all. Who are the heires under age? Even the jews, until the fullness of time came, that God sent forth his Son, &c. They were the heires under age, that differed not from servants: Now I say, They that had knowledge of actual and eternal remission, differed from servants: they that differed nothing from servants, had not knowledge of actual and eternal remission.  
The second place is, Gal. 4.25. Jerusalem that now is in bondage with her children: They, which were in bondage had not knowledge of actual and eternal remission, which is the greatest freedom: They which had knowledge of both, actual and eternal remission were not in bondage.  
But if any shall say, they differ from servants, because they had knowledge of actual remission to come by the promised seed.  
I answer, that this was acknowledged that they should hereafter differ from servants, which they did not yet for the present.  
Again, if any say that the bondage of the jews was not a Bondage of Conscience, but a yoke of Ceremonies.  
I answer yes; Even a Bondage of Conscience, which stung their hearts; for( besides the authority of interpreters) it is said that the children through fear of death were subject to bondage all their lives long, Heb. 2.15. Had this bondage been outward, and carnal, it would have made Life sweet and Death bitter: for so we red, Ezod. 1.14. They made their lives bitter through hard bondage, in mortar and brick and all manner of service: But this is a bondage that makes life sweet, and death bitter: What is it that makes death bitter, but the sting of death? And what is the sting of death, but sin? Wherefore they had conscience of sin.  
I ask in the third place, whether the jews between Moses and John Baptist, were not under the Law? That they were under the Law, is proved, Gal. 3.23, 24. But if under the Law then under the curse: Gal. 3.10. To this we may add, Heb. 11.39. Now may we observe the difference of the promulgation of the New Covenant: In the time of Adam: The seed of the Woman shall break the Serpent's head, Gen. 3.15.  
To Abraham, in thy seed shall all the nations of the earth be blessed.  
In Esays time, by his knowledge shall my righteous servant justify many, Esay 5.3.  
In Moses time, a Prophet shall the Lord your God raise up unto you, like unto me, &c.  
In Daniel's time, 70 weekes are determined upon thy people and upon thy holy City, to finish transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, and to seal up the Vision and prophesy, and to anoint the most holy.  
Thus the Prophets speak of a thing to come; far off. But if any say: they speak sometimes in the present, and preterperfect tense.  
I answer with S. Peter, That not unto themselves, but unto us, they did minister those things, 1 Pet. 1.12.  
John speaks of the time hard at hand, or present, The kingdom of God is at hand: Behold the Lamb of God, 〈◇〉, that taketh up the sins of the World: that beareth them upon his shoulders; for I desire you to consider whether there be not a difference between 〈◇〉, and 〈◇〉: I will herein determine nothing.  
The Apostles after our Saviours Ascention, speak as of a thing actually past and done: showing plainly the way and means, whereby the Son of God hath purged and sanctified his Church; himself bare our sins upon the three, 1 Pet. 2.24.  
By one offering he hath perfected for ever them that are sanctified, Hebrewes 16.14.  
Thus in John is begun, in the Apostles is fulfilled that prophesy, The light of the Moon shall be as the light of the Sun, and ye as the light of seven dayes together: As the Sun in light and glory excelleth the Moon, so do the times of the Gospel excel the Law, in the revelation of the glorious face of the Lord Iesus.  
There are I confess many difficulties in the way, but I have not now leisure to remove them. The greatest is, in that the jews are said to eat the same spiritual meat, and drink the same spiritual drink, 1 Cor. 10.3, 4.  
But I answer, they did eat the same meat, but not after the same manner, for they did eat Christ to come, not present and so they did believe actual and eternal remission of sins to come, not present.  
Thus much of John's Doctrine; Now follows his Conversation: Burning and Shining.  
First, His burning zeal and Charity.  
Secondly, His shining Piety.  
First, of his zeal: 1 Negatively, and secondly, affirmatively.  
First, Negatively, what zeal John had not; for here is a block in the way and it is broader than may be stepped over. Consider we the place of his abode, John lived in the desert, What have we here, Johannes Eremitarum Princeps? John founder of the order of Heremits? So he hath been styled long ago.  
Among the 100 orders of religion among the Papists, I find none more contrary to Charity than this. How good and pleasant a thing it is, brethren, to dwell together in unity, Psal. 133.1.  
But they will object; Do not Elias and John, forsaking the company of men, embrace the desert?  
I answer, Elias lives indeed in the desert, for fear of persecution: was it not time to fly to the wilderness, when Ahab takes an oath of all lands? Was it not time, when Jezabel swears by her Gods, that she would make him like one of Baals prophets, by to morrow this time? So do we read of many that in this case embrace the desert Heb. 11. Thus much for Elias.  
As for John we say he lived not in the wilderness, properly so called, but in his fathers house; in the Hill country of Judea; which in respect of the barrenness thereof, was called the wilderness: thus say Magdeburgenses, Buter and Zuinglius.  
And this exposition, is not built upon bare conjectures; for we read Iosua 15.61. six Cities in the wilderness, Betharabah, Middin, Secacah, Nibshan, the City of Salt and Engedi.  
So might John live in the Desert, and yet within the walls of a City. Wherefore, O ye Papists! go seek some other Patrons for this your will worship, John and Elias will not serve your turn.  
Thus much for the Negative, now follows in the affirmative of zeal John had.  
Great zeal will here appear, if we consider the matter of John's preaching together with the time. Of the matter sufficient hath been said before. The time, the 15 year of Tiberius, a wicked Emperor, when Herod was Tetrarch, at such a time when truth seemed to have left the earth.  
What may John say, shall I preach, or shall I forbear? If I forbear; I shall enjoy ease and quiet, with my fathers possessions.  
But I preach, oh what a flood of troubles? what a sea of evils is like to overwhelm me? Tiberius is now Emperor, a stranger to God, & good manners.  
A Senate he hath, wise in their own conceits, but so far addicted to superstition, that they have it as a Law, that nothing shall be admitted in Religion, which hath not first been voted by them. But suppose that they being a great way of care not for these things. Here is Herod the tetrarch, from whom I look for no good entertainment; for I am no better than the Prophets that went before.  
But suppose all these to be calm, and say nothing; What perils are there in mine own Nation? The Sadduces deny the Resurrection; the Pharisees after whose pipe the people dance; A generation of Vipers, a brood of hypocrites. They will surely cry out against me for a blasphemer of God, Moses, A setter forth of new worship. Let reason judge, if here be not cause enough to stop a Ministers mouth, and to make him say, I will not speak: Yet notwithstanding all this, the Baptist puts on courage, consults not with flesh and blood, but goes on, boldly in his work; And saith thus within himself; Let Tiberius rage, the Senate chafe, the Sadduces cavil, the Pharisees persecute; I know whom I serve, I will declare thy name O God.  
What doth this teach us, but to put on this zeal and courage, to preach in season and out of season, not sparing any pains? But thou wilt say, They will not endure sound Doctrine, they will persecute me; hear Saint Paul, 2 Tim. 4. Endure thou afflictions, do the work of an evangelist, make full proof of thy ministry: Thou wilt say, they will kill me. Say thou with Saint Paul, I am ready to be offered, and none of these things move me, neither count I my life dear unto me, Acts 20.24.  
What is become of apostolical zeals of primitive courage? When we are so careful and so fearful, that we dare not inform truly, rebuk boldly, for fear of displeasing our Patrons, for fear of losing, or hope of getting preferments. Let us put on resolution and go forward boldly, like men, that neither care to rise, nor fear to fall.  
Thus much of John's zeal, now follows his Piety, Considered,  

First, Negatively.  
Secondly, Affirmatively.   
First, Negatively, A Conversation without covetousness, which appears from his habitation, the wilderness; He follows not the Courts of Kings and Princes: Here is no suitor for preferments, no Simonaicall intruder, no parasitical flatterer; But with the noble woman of Shunem, He will dwell among his own people, 2 Kings 4.13. Here is a pattern for our imitation; according to the precept, Let your conversation be without covetousness, Heb. 13.5. And thou, O man of God fly these things, 1 Tim. 6.11. Let us set before our eyes the holy contempt of earthly things, which we find in the Apostles of our Lord and Saviour! Remarkable is that of S. Peter, Silver and gold have! none, Acts 3.6. The worldling will say, more fool Saint Peter: for we red Acts 2. That the possessors of land sold them, and distribution was made to every one according to his need: What? Is none fallen to Saint Peter's share, or rather hath he reserved nothing for himself? even nothing: As it is better to make a King than to be a King; So better it is to make many rich, than to be rich. See what a difference there is between Peter, and that man on earth, who glories so much in Peter's chair: Of whose getting there is no end, whose treasures are without weight and number, whose triple Crown had one jewel worth 6000 florens.  
Let us leave him, and see that covetousness be not crept over into England; look we into the Church, what mean the heaping up of ecclesiastical preferments, pluralities, Simonies, &c. If all these proceed not from the root of covetousness, pardon my ignorance, I know not whence they come: But you will say, you wonder I am not afraid to charge such men with covetousness.  
I answer, I dare not but speak, what I think, being this day set upon the watch Tower of the house of Levi, and espying an evil, how shall I hold my piece?  
This is a thing reproved even by our adversaries themselves. In a Lateran council 310 Bishops, being present under Alexander the third, it was concluded; that no Priest should have two benefice. Anno 1179. Again Richard the costly Arch-bishop of Canterbury complains to the Pope, that Priests in England held more livings than one, An. 1231. And though it hath been thought that many livings are a good step to a bishopric: yet have I red of one John Blund, elected Archbishop of Canterbu. But refused by the Pope; the chief thing objected against him, for holding two benefice without dispensation, Anno 1233. John Pecham Arch-bishop made a Canon, that no Clergy man within his Province should hold two livings. Anno 1304.  
If I should tell you what our modern riters have said touching this you will say they speak more bitter than the rate of Charity will allow of: that non residents are like whores that put forth their children to nurse, that they may take the greater pleasure.  
But I leave these and desire to ask you a question or two, in the words of a learned man; Whether ought not all our works to be done in Charity?  
Answer yes, whatsoever is not done in Charity is nothing worth.  
The second question whether it be greater Charity to have two livings than one, two great ones than two small ones: I think it would make Democritus weep to hear a Clergy man step up to prove that he holdeth two livings in Charity: But if it bee granted, that it is greater Charity to hold two than one, then are all offenders, that are contented with one; as men that aspire not to the greatest Charity. But I leave these things to your farther consideration: My prayer shal be, that this scandal may be removed far from us.  
Now let us see whether covetousness be not in the country people also; from whence proceed frauds, and deceits, if not from covetousness? Is it not covetousness to love the World more than we love God? Search then your hearts and consider, whether you have not taken more pains to get, more care to keep the meat that perisheth, than that which endureth unto eternal life.  
My exhortation comes now in season; you have a work in hand, to take away Images, Crucifixes and idols of wood, glass and ston.  
I condemn you not, I would all such offences had been long ago thrown into the bottom of the Sea.  
But I desire to inform you, There is a corner in the temple, wherein stands a great Idol: I mean the temple of your bodies: Son of man, this people hath set up an idol in their heart; What this Idol may be called, I have not in a readiness, but the act of this Idolatry is covetousness: Therefore let covetousness, which is Idolatry, Ephes. 5. be first abandoned: And then go on according to Law, and Order: But otherwise both you, and your work, will become ridiculous.  
Do you not remember what was whispered at the Assize some yeares past? Namely, that the great malefactors condemned the little ones. This it may be was but too true: Take heed least some such thing be said of you, that Idolaters pluck down Images, and that they that hug the idol Mammon in their heart are forward to pull down Idols of glass and ston.  
Now follows John's Conversation affirmatively.  
Here two things are worthy our consideration.  

First, his apparel.  
Secondly, his meat and drink.   
First, his apparel, Camels hair and a leather girdle about his loins: I must not say with Eusebius inusitatum indutus habitum, John in a strange habit. For I believe it ordinary for Prophets to wear such garments, Elias is an hairy man, &c. 2. King, 1.8. he that comes in the spirit and power of Elias, comes also in the garments of Elias. Prophets were wont to wear rough gariments, Zach. 13.4. We see then John as neither Velvet nor Silken Priest, this teacheth modesty in apparel to all, both Ministers and People. John was an hairy man, so are many in our dayes; but it is hair of the head, not of the garments: I tell you that courser garments, and shorter hair is better beseeming Ministers of God, than ruffling silks and long hair.  
What may be the reason why Saint Peter giveth precepts of this kind rather to women than men? Is it not because excess in this kind is a womanish and childish 'vice, unbeseeming men professing Christianity? Let us take heed these things prove not a block to our Charity; full ill would thou endure to sell thy lands, that canst not spare thy superfluities, to cloath the naked members of Christ Iesus.  
Secondly, John's Temperance in meat and drink. His drink neither wine nor strong drink: What then? Even fresh water of jordan, his meat Locusts. Genus cancrorum, so Magdeburgenses; But I dare not consent to this: It is observed by some, that 〈◇〉, Locusts, signifieth two things.  
First, small living creatures like our grasshoppers, which were permitted by the Law to be eaten, Lev. 11.22.  
Or else it signifieth summitates herbarum, the tops of herbs.  
I leave these things to you, which way soever we take, it comes to this; that John used a slender diet: Luke 7. John's practise is no precept, neither doth it take away our Christian liberty herein, yet it sufficeth to condemn our excess and riot, when we rise up early to drink wine, and sit till night, till we bee inflamed. A breach that is made both by Ministers and People.  
Who would have thought that the true Church of Christ should have been troubled with such a swinish brood? Had I a hundred mouths and as many tongues, I could not express the lewdness of this generation: what censure on earth sharp enough? What place in Hell deep enough? Why are ye not ashamed of your doings? Lingua struunt, manu destruunt.  
〈◇〉: The voice is Jacob's voice, but the hands are the hands of Esau. I may well compare you to Penelope, for you wove her web: Did I say compare you to her? You are far worse. She unweaved no more in that night than she weaved in the day time; But you by your abominable works of darkness, pull down more in the night than seven of the most laborious of your brethren, can build in the day: We read of John Cremensis Legate Here in England, Anno 1129, When he had disputed at London, for Chastity of Priests( as it was then called) ad ravim & sudorem, was taken the same night in bed with a notable whore.  
This I believe, gave solution to all his arguments. Thus do you in some case dissolve in the tavern, that which you confirmed in the Pulpit, making a mock at the ordinances of God, and seducing those by your conversation, for whom CHRIST died.  
I must call upon those that are in authority, that they would make diligent search after these Foxes, that they may bee unkenneled, and hunted out of Gods Vineyard: for they spoil the Vines, and crush the tender Grapes.  
If the Courts had been so vigilant to find out these as non conformable Ministers, surely by this time the Church would have been as free from them, as the Land from Wolves. But they have preferred the Traditions of men, before the Commandements of Almighty God.  
And therefore I shall less wonder, if the Lord require it at your hands; And I tell you that conformity hath ever sped the worse for their sakes, who breaking the Commandements of God, think to make amends with conformity to the Traditions of men.  
Thus much for Iohn's meat, drink, and apparel, the imitation whereof hath some times deserved no small commendations; for thus is was long ago written in memory of Berrengarius,  
cvi vestis textura, rudis, cvi non fuit unquam,  
Ante Sitim potus, nec cibus, Ante famem.  
Thus have I done with the first part of my Text, the Minister; I come now to the second the People. And here are two things.  
First, the Persons.  
Secondly, their reprehension.  
The persons ye, What ye? the drunken Rabble? the lewd sons of belial? No, who then? Even the zealous people, they that are zealous for the Sabbath day; for they are ready to kill our Saviour, for healing on the Sabbath. Zealous for the glory of God according to their knowledge, for they took up stones to ston him, because he hath said that he was the son of God. Is not here confirmed that which was said before, that zeal and Devotion without the knowledge of Christ, maketh a man much more than ordinary child of Hell. Who would have thought, but zeal for the Sabbath, and God, had been an undoubted mark of Salvation; but you see the contrary, that zeal without knowledge will take up stones to ston the Lord of life. How may they then be deceived, that looking upon the alteration of their conversation, they were drunkards, now they are not; they were profaners of Gods Sabbath, now not; but now ready with Archimedes to cry, I have it, and to be rapt into the third Heavens. But I desire you to consider, Rom. 10.3. where of the hardened jews it is said: They have a zeal to God: From hence we might take occasion to discuss these questions.  
First, whether a desire to be saved be an infallible note of salvation. Secondly, whether a desire to believe be Faith itself, the safest way is to say no; but I leave these to you, & desire you to consider more of them. A 3 question would here also be handled. Whether when Faith lies hide, that we cannot see, that wee believe by the inward testimony of our conscience, that it is possible our works of Piety, or Charity can assure us of Salvation. I say no, and my reasons are these.  
1 That which makes me doubt of my Faith, will make me doubt of the sincerity of my work. 2 How is it possible I should judge my work sincere when I cannot see I believe, whatsoever is not of Faith is sin. 3 What works are done in Faith, that the same acts may not be done in the spirit of bondage?  
If you say that the actions indeed are the same, but they differ in the end: I grant it, and in the efficient also: But as I cannot discern the efficient, so neither can I discern the end of my work, when I cannot discern, I believe upon these grounds, I am bold to determine the question negatively.  
Ob But I doubt there are some will say; what means this preacher, will he take away the Sabbath?  
Ans. No, though I deny zealous observation of the Sab: to be an infallible mark of salvation, yet I account the wilful profanation of the Sab: to be a token and sign of a reprobate sense: and mark ●t, who so is a profaner of Gods Sabbath shall be rewarded in this life, with a soul void of the true knowledge of God, a conversation void of good manners.  
The Sabbath is a command of God moral and perpetual, which shall never end: The day of the Sabbath is by apostolical constitution, though not Divine precept, and we are bound to keep this first day with all reverence.  
The breach of the Sabbath is no light offence, as appeareth by the Law; wherein punishments are proportionable to the offence; The Law admits no sacrifice for Sabbath breakers, He● that doth any servile work shall die the death, Exod. 35.2. and the stick gatherer paid for it. How zealous is God for his Sabbath that suffers not the breach of one day to go unpunished as 2 Chron. 36 21.  
The Captivity of judah, in babylon, continues so long till the land had enjoyed her Sabbath; the kingdom of Judah begins with David, ends in Zedekiah, continues about the space of 490 yeares; now as 7 yeares makes one year of Sabbaths, so 490 yeares makes 70; for divide 490 by 7 and the quotient is 70. I am not against the Sabbath.  
Now follows the peoples reprehension, for a season to rejoice in his light: We will here search the reason of two things.  
First, Why they rejoiced in his light at any time.  
Secondly, Why they rejoice not in his light at all times?  
First, Why do they rejoice in it at any time.  
Iohn's Doctrine was a new Doctrine, and we know new things please exceedingly; the Athenians desire some new thing, Acts 17.  
A Gentleman had in his stable two Horses, one a very good one, but an old servant, the other a jade, but newly bought; the old is neglected, the new hath all the respect: the groom sees no other reason of his Masters will, but the nature of man to prefer new things before old. Thus might it be, that this people might embrace the Doctrine of John, not because of that excellency: which was indeed in it; but by reason of the novelty.  
Do we not see it so with us? A new Preacher is the man, worth seven old, and a stranger worth seven Prophets in their own country, and let me tell you, I am afraid that the multitude coveting alteration of discipline( I do not charge all) is rather swayed by novelty than sound Iudgement.  
Secondly, It might be their judgements might be astonied at the Majesty of the Word of God, as it happeneth sometimes to the wicked, as we red of Simon, Acts 8.13.  
First, Why did they not rejoice always in his light?  
First Persecution ariseth, by and by, they are offended, Math. 13.21. A peaceable gospel is like the rich that have many friends; But a persecuted gospel, like the poor man that is forsaked. John is in prison, and now times are troublesone, and 'tis dangerous to be esteemed on of his favourers. Thus are men like swallows in religion that are with us in Summer, but the first morning frost or flight of Snow drives them away, and they are no more seen.  
2 Reason, they want root and therfore are soon shaken: Having received the Word into their mouths not into their hearts, into their profession, not into their affection: I must not prosecute these any farther; but give you one exhortation, that ye take heed that you be not like those temporary professors: Like children tossed too and fro, with every wind of doctrine, Eph. 4.14. Of one religion to day and another to morrow, like wax that takes the impression of the last scale, that you bee no clouds without water carried about with every wind, judas 12 Nor with the Galathians, soon removed, Gal. 1.6. But that being grounded and settled, ye be not moved away from the hope of the gospel, Cob. 1.23. But being rooted and built up in them, and established in the Faith, Col. 2.7. that so ye may be not like the bulrush, yield out to every blast; But like the Cedar, which is hardly or rather like Mount Zion, which cannot be removed; They that put their trust in the Lord shall be like Mount Zion, which cannot be removed, Psal. 125.1.  
FINIS.   

Errata,  
page. 5. lin. 2. red naughty people p. 15. re. 〈◇〉. p. 25. l. 8. r. new Law. p. 35. l. 2. r. sight of God l. 25 r. lean unto. p. 39. l. 3. r. fruits worthy, for frail wooly. p. 42. l. 3. r. had rather. l. 13. r. conceits. p. 48. lin. 21. red pulpits. p. 52. l. 21. r. now is, is in. p. 59. l. 24. r. if I preach.