RIght Honorable, Right Worshipfull, and Beloved; Be pleased to heare these words out of the Judges, by Gods assi­stance, driven to an issue be­fore the Judges. Object. Verbum diei in diesuo.

It may bee, you will say, they are not fit: they yeeld not a word in due season: [Page 2] they speake of the Lord the Iudge, and these here are men.

It is true; they are men by Answer. Psal. 82. 6. 2 Chron. 19. 6. nature, but they are Gods by Communion of office, (I have said yee are Gods:) and their Judgements are the Iudgements of God, for God, saith Iehosaphat. But you will Object. say, this day will bring forth a Judgement by ordinarie Justice, not by warre as that is heere.

This is true too; yet by the Answer. Rom. 13. Distantia 1 Perfecti­onis. 2 Opposi­tionis. sword: for the Magistrate beares not the sword for nonght. As all sinners fight against God: (for they stand at a double distance from him; a distance of perfection, and of opposition:) therefore God hath a controversie with his people, & proclaymeth warr. So criminall offenders fight against the face of govern­ment, [Page 3] the just lawes of the kingdom. This is the contro­versie, whether the lawes shall be kept or broken? And as God, in case of rebellion, doth pro­vide famine, beasts, pestilence and the sword: so Magi­strates come against such, not with the sword of the mouth as Preachers, but with the [...] Heb. 11. 34. mouthes of the sword, to bee edged by the lawes for cor­rection, or confusion.

The greatest difficulty will be to fit the persons, and cau­ses to be tryed and Judged.

It is confessed, that there wil heere be some difference. Heere a pretended title of land is that which drawes on the whole quarrell: but this day will bring forth other con­troversies. Heere the proper sword of warre decides the doubt: but this day drawes the borrowed sword of peace, [Page 4] for peace. Heere Israel is against uncircumcised Ammo­nites: but this day will un­vaile christians by profession, not by practise, in those par­ticular acts they must fall in, and for.

Yet looke more narrowly into the present businesse be­twixt Israel and Ammon, and yee shall see all the causes of this day intertwisted.

Ammon charges Israel with unjust possession of land held from them to a long successi­on. Iphtah the now Judge, being loath to fall upon such a desperate. Phlebotomy as Ammon was prepared for, would first pleade out, Iuri­dically, the cause, by embassies, to cleare the justice of his sword.

Hee confesseth that they have that land in question: and hee pleades a threefold [Page 5] right unto it. The right of a1 Jus belli justi. just warre; it was gotten by the sword. The right of Gods gift; God, whose is the earth,2 Dona­tio Dei. gave it us, and cast out the old owners as forfeiters. The3 Prae­scriptio. right of prescription; we have had it foure hundred yeares without clayme or charge of wrong.

But for the ancient posses­sors of it (that he might crosse Ammons charge) he pleadeth two things. First, that it was 1 the land of the Amorites, who fought against them under Sehon their then King: and of the Moabites who were justly ejected by God. But second­ly, 2 for the Amorites (the now plaintifes,) they had none of their land: that was a false charge, a picking of an unjust quarrell.

And that this plea was good is manifest in the Records of [Page 6] the law, those old reports of God himselfe. God said,Deut. 2. 29 thou shalt not distresse or med­dle with the children of Am­mon: for I will not give thee their land which I have given Deut. 2. 37 to the children of Lot. There is Gods edict, with the reason of it. And Moses said, to the land of the children of Ammon thou camest not, nor unto any place of the river Iabbock, the land now in question. There is their obedience to Gods charge, which they kept to that day.

Thus Israels case is cleare, yet this prevailes not with Ammon. Lyes would have dominion over truth: and Ammon would fight though the cause were cleared a­gainst him. He joynes issue, takes out his nisi priùs, appoints the day of Assize, and he will have a triall, for life; whether [Page 7] Ammon or Israel must live: For liberty, whether Ammon or Israel must bee homagers: for Goods; whether Ammon or Israel shal have the spoyle; for name, whether Ammon or Israel is of better credit. And thus the text comes up to the whole businesse of the day.

Now, when all things were thus prepared betwixt guilty, and innocent, plaintife, & de­fendant, the wretched Ammo­nites were like prisoners inActs 8. Pro. 5. 22. Rom. 11. the bonds of iniquity, holden in the cords of their sins, shut up in the prison of unbeliefe, and could not see the Judge set to be the avenger of his people. But Iephtah was at more liber­ty. He sees with fuller eye the Glory and presence of the just Judge. Hee (like a man con­fident in his cause) appeales unto him; calles for these prisoners, and plaintifes, to [Page 8] the barre; prepares for hea­ring, judgement, execution; and because hee would not have the glory of the day himselfe, but would give it to the Judge of right & wrong: therefore as Ioab before Rab­bah, when hee was ready to take it, sent for David, saying, Come thou and take it, least the 2 Sam. 12. victory be attributed to me, and the city bee called by my name: so doth Iphtah invite God to the day for all honour, the Lord the Iudge, Iudge betwixt the children of Israel and Am­mon.

But still you may say, that Object. they were Ammonites that were to be judged there, and of these there were none here.

It is true personally, indi­vidually Answer. it is so: but for the cause, under pretence of land they would have life, liberty, [Page 9] goods, and good name of Israel at their mercy, for spoyle and prey, and so there are too many here, and every where.

Israel had all their life in and from the God of mercy; all their liberty from the God of freedom; all their goods and lands from the God of boun­ty; all their credit and re­nowne, from Gods protection and cohabitation: yet Ammon unjustly seekes to dispossesse them of all these. Hee puts them in feare of life, and seeks it. Hee presents death, and pursues it. Hee hunts after their liberty and would have it. Hee desires their goods, for a rich booty. Hee basely takes away their good name, as usurpers not worthy to live: therfore I appeale to the God of Caesar (saith Iphtah:) the Lord the Iudge, bee Iudge, &c.

By this time (I hope) you see Israels and Ammons case brought to the full worke of an Assize, wherein yee have presented three particulars.

1. The Judge set for the trial of guilty, and not guilty, plaintife and defendant, the Lord the Iudge.

2. The causes to bee heard, the life, liberty, goods, good name of Israel, and Ammon.

3. The persons betwixt whom, the children of Israel, and the children of Ammon.

And now, what shall I say? the same or such like causes are the worke of this day. Let it therefore be all our wishes, desires, prayers, purposes, and practises, as it was Iphtahs,

That the Lord the Iudge may The issue of the Text. judge them.

1. If he doe not Judge, hee will Judge the Judgement. Hee onely is reason it selfe, [Page 11] wisedome it selfe, justice itSumma ratio. selfe.

2. If hee judge them, hee isGen. 18. the Iudge of all the world, whose waies are equall and cannot but judge justly.

Thus we shall have an hap­pie assize for the maintenance of vertue, and punishment of vice, which is alwaies the is­sue when the Lord the Judge judgeth.

But what? shall we wish to decline the judgements of Object. men?

God forbid: God is the Answer. Iam. 5. onely Saviour; yet the pray­er of faith saveth too. God onely converts the heart; yetLuke 1. 16, 17. Iob 33. 23, 24. Iohn Baptist shall turne many hearts of the fathers to the chil­dren, and of the disobedient to the wisedome of the just. God onely delivers from hell; yet the Interpreter, one of a thou­sand, shall deliver a soule from [Page 12] the pitte. God onely forgives Mic. 7. 18. Ioh. 20. sinnes, out of authority, as the great Judge; yet whose sinnes ye remit shall be remitted. In a word, God accounts them as authors with him, that are in­struments from him of good. If therefore men judge with God, from God, the Lord the Judge judgeth too. So be it this day, wee decline them not, let them judge and spare not. There are two things2. What keepes the Lord frō judging. Rom. 1. 18 1 When truth is withhol­den in un­righreous­nesse. keepe God from judgement seates. First, when truth is withhold in unrighteousnesse: when it is held in prison that it cannot speake. Thus the Gentiles did in themselues: when a beame of naturall knowledge was ready to breake out of them, to give them light to see more of God then they did, they withheld and smothered it, and so God judged not in [Page 13] them. Thus it may be at the barre.

Bee pleased to conceive it thus. As in a reasonable man you may see an Assizes set: for there is a Iudge, Conscience, which viewes and censures all the waies of man. There is a Iury of naturall or revealed principles. There is a prisoner to be tryed, and that is truth; Her case is this, whether shee shall bee set at liberty yea or no, to goe freely, speake free­ly, rule freely in all our cour­ses.

Truth pleades, I am theVeritas o­dium pa­rit. daughter of the great King: his very Image: But when I appeare, I am hated and sup­pressed, and this bringeth this trouble upon me.

The jury of naturall prin­ciples is silenced or corrupted by carnall reason and wise­dome. The judge hearing [Page 14] no evidence is silent: and as loath to trouble himselfe, is content to put off enquirie till another time, as Foelix. Heereupon the will triumphsActs 24. 25. over truth I will doe as I have done: and all the affections putIer. 44. in after the lusts of the flesh, the lusts of the eyes, and the pride of life. And thus is Truth 1 Iohn 2. imprisoned, and God the Judge judgeth not in man.

So in places of judicature truth is tryed too. There are judges set, godly, wise, grave, impartial, hating covetousnes, and persons out of the cause, who are ready to passe sen­tence according to allegation, and proofe, set on with all good conscience. There are juries of naturall subjects and brethren; who should not be like Diogenes his man, who was called Manes, à non ma­nendo, because he ranne away: [Page 15] so jury a non jurando, because they forget the oath of God, and runne away from it: but must present according to truth so helpe them God. There is a glorious Martyr to be tryed, and that is Truth; which would have truth in person of Judge, jurer, guilty, innocent plaintife, and defen­dant: and truth in cause too; nothing but truth objected, nothing but truth answered, that all may cry, great is truth and it prevaileth.

But now, if on all sidesIoh 18. 38 there be Pilates good motion what is truth. But no further sifting into the nature, and power of it by witnesse, oath, circumstances: then are atSi inficia­ri sat est ecquis erit nocens? hand, these prisons to with hold truth. The first is veni­ally, I did it not. And if it be enough to deny, who shall be guilty?

The second is false accusati­on Si accu­sasse sat est ecquis erit inno­cens? by those who are Graeca fide testes, knights of the post, and will sweare any thing for a fee. And if it be enough to accuse, who shall bee inno­cent?

The third is Profit, in thoseCanes ve­naticos. who will rouse up Verres his hounds, who continually doeDare of­fam Cer­bero. lie in the winde for gaine, ex­cept a man will stoppe their mouthes by some fatte mor­sell.

The fourth is off-putting to Frustra­toriae di­lationes. another time, that is, lingring and costly delayes, though the case bee never so cleare in truth.

The fift is malice and all ill will, which never speakes well, in those that pant after the earth on the head of the Amos 2. 7. poore, and turne aside the way of the meeke.

And lastly, that which [Page 17] helpes on all these is, selfe­flattery, friendflattery, feare, hope, or some other by-place for truths oppression: These or the like prisons are in a rea­dinesse, and then truth is clapt up, and kept out of sight, like some malicious mans adver­sarie, who is with great care put in prison before the day of hearing comes, because he feares his cause.

Say I pray: who Judges now? not the God of truth, but the Prince of darkenesse, lying, and vanity.

Secondly, God is kept from2. When judgement doth not attend up­on truth in full glory. judgement seates, when (if truth do appeare) judgements doe not attend upon it in full glory. All judgements of men are not good enough to waite upon truth. There is darkenesse in them, and no­thing but light in truth: Yet if God will so honour our [Page 18] judgements, as to put them in­to that service; whensoever she appeares we must bee glad to follow her: and for truths sake to doe, and for truths sake to die; because God is in truth, and the faithfull witnesse, Christ is in truthApoc. 1. too.

To conceive it, call to minde that God requires (as you know) a threefold duty of chiefe magistrates. First, to1 [...]. advise, consult, and take care for common good, as our good King doth. These are the secrets of government: whichArcana imperij. if they were discovered, the strength and weakenesse of a kingdome would soone bee discovered to all the world: Therefore privates meddle not with these things, that last is too large for their shooe.

Secondly, to provide by2 [...]. [Page 19] lawes, edicts, and proclama­tions to keepe every man un­der them in good order. And thirdly, to give judgement,3 [...]. according to his lawes, and ordinances, for the punishment of evill doers, and praise of them Rom. 13. 4. that doe well.

And Judges know their duties under them, that is, ac­cording to lawes, edicts, orders helped forth by the God of truth, to waite upon truth, and passe judgement for it, with an equall ballance of cau­ses, a blinde eye to persons, and a sharpe sword of offence, and defence as neede requires. Now, if this bee away, God judgeth not. He is kept from judgements seates, because his truth is not honored and his2 What brings the Lord to judge­ment seates. kingdome of truth advanced. These two keepe the Lord the Judge from judging a­mongst men.

There are two things al­so [Page 20] which bring God to judge. First, when such persons sit to judge as God would have. They should be shepheards to defend and keepe their flocks:Psal. 77. 70. Ezek. 28. 12. Gen. 50. 20. 2 Sam. 14. 17. signets upon Gods right hand, to seale no rescripts and war­rants but his: saviours, to pre­serve and save much people: and Angels, to guard the good, and inflict punishment upon the wicked. God hath made them images of his ex­cellencie, 1. When such per­sons sit to judge as God would have. in being set aloft; of his wisedome, in making and applying lawes; of his Iustice, in punishing malefactors; of his mercy, in passing by, and pardoning if neede require; and of his goodnes in fostering and cherishing his people. Therfore he maketh glorious Emblems of them in the Scriptures: we reade of one, in the image of an hee Goate Dan. 8. 5. with a notable horne betwixt his [Page 21] eies. There is an horne for glory and strength to offend and defend. A notable one visible to all his subjects that stand in neede. An horne betweene the eyes, because it is used with circumspection and wisedome: such must bee a Judge. And let it not grieve them, that they are set out by a beast, when Christ himselfe is called the Lyon of the tribe of Iudah.

We reade of another in the image of a goodly spreading Dan. 4 19 tree. A beautifull tree, because of majestie. A spreading tree, because he offers accesse to o­thers. A fruitfull tree, because of his doing of good. A sha­dowing tree, because of his mercy. And a tree having branches for birds, because he extendeth favours to others according to qualities: Such must be a Judge.

But above all, wee reade of1 Kings 10. 18, 19, 20. Salomons goodly throne which was thus set out. On each side were sixe Lyons, be­cause all the twelve tribes were subject unto him, not Levie excepted. Two Lyons before the stayres, because two tribes, in after-defection, should not depart from his house. The assent unto it was by six steps, whereon when the King ascended (as the Rabbines say) the cryer proclaymed thus, when hee was upon the first, wrest not judgement; when he was upon the second, accept no mans per­son; when hee was upon the third, take no bribe; when hee was upon the fourth, plant no groves for Idols; when hee was upon the fift, erect no pil­ler to honour them; and when he was upon the sixt, kill not an oxe, to sacrifice unto [Page 23] them. And all this to put him in minde of religion and ju­stice. If they be such as God hath thus resembled, this brings the Lord to judge: now, Gods are come downe un­to Acts 14. 11. us in the likenesse of men. Not as if God did not judge though the persons are faulty: for if sentence passe according to Gods truth, though it bee by Antiochus, a wicked person; Herod, that Foxe; or Ananias, that painted wall; yet these sit in Moses Chaire, heare them: But when their persons, qua­lities, and judgements center and meete in holinesse, then then are they the fuller image of the Lord the Judge; and hee bowes the heavens and2 When the whole worke is carried for the ho­nour of the God of truth. comes downe among them.

Secondly, this also brings the Lord to judge, when the whole worke is carried for the honour of the God of [Page 24] truth. When truth in wit­nesses, Oathes, Allegations, Evidences, Judgements, and Records meete, then Christs kingdome is advanced, and God is Judge indeede. For here is a conformity betwixt truth and the things that are to honour God.

If now you shall aske mee, Quest. how this may be? I answer; By an holy heart, hand, eye, and mouth, in the whole worke of the Assize.

There must be an holy heart, Answer. By an ho­ly heart. Iohn 6. when all persons are faithfull to the rruth. Christ distribu­ted bread, and fish by the hands of his Disciples to the hungry people: they kept none for themselves, but gave for Christ, and gathered for Christ. Here was faithful­nesse. Iosua divided the land of promise to the Israelites: and as if hee had forgot him­selfe, [Page 25] hee reserved not a part, nor would have any to hin­der his office. Here was faith­fulnesse too. Ioseph might have amassed up a world of wealth to himselfe in the time of famine; but hee was content with the portion from the King: and here was faithfulnesse also. When all you shall receive from the Lord, the King, and the law, & distribute faithfully, with­out seeking your selves, this is an holy heart, God judg­eth.

There must bee holy hands, 2 By holy hands. Hos. 4. 18. Gen. 14. 21. when all persons are not guil­ty of shamefull Give, Give. Higher powers will hate it: but may they not bee abused by some inferiours who love it too well? The King of So­dome, when hee was rescued, said to valiant Abraham, give me the soules▪ take the goods to [Page 26] thy selfe: but just Abraham would have none from a thread to a shooe latchet, least he should say, he had made A­braham rich: Here were holy hands. Ye know how it was with Balaam, hee would for a reward have said good of e­vill, and evill of good, in cur­singNumb. 22. Esa 5. Israel. An Angel meets him, his Asse speakes, and Balaam wonders not, but speakes to his Asse againe, thou hast mocked mee. SaintAugust. lib. quaest. V. Augustine wonders at that, and layes the fault upon the love of money, which blockt him up so, as he could not see miracles to keepe him in a right course: his were not holy hands. Take heede: let Israel be Israel, and remem­ber Balaam.

There must bee holy eyes, 3 By holy eyes. which may be two waies▪ first, when all are looked up­on [Page 27] without any respect of per­sons. The Judge and the Al­tar are all one (said an hea­then of old,) all appeale unto1 King. 1. 50. & 2. 29. them. As Adonijah runnes to the hornes of the Altar; so Absalom in his case, referres himselfe to the King the Judge. Therefore Cleon of old, when hee was delegated to the helme of the common wealth, called al his old frinds into a chamber to him, to dissolve all relations and re­spects of old frindship, that he might looke upon all with impartiall eies. And the oldEphe. 25. Bona est erga pau­perem mi­sericor­dia sed non con­tra Judi­cium. Iob 31. Gen. 12. Gen. 18. Judges of Athens called A [...]eo­pagitae did heare all causes in darkenesse, where they could see no persons: why should it not be thus still? especially considering Gods saying, thou shalt not respect a poore man in judgement. Surely mercy to a poore man is good (saith [Page 28] Saint Augustine) but not a­gainst judgement: this is an holy eye.

Secondly, when the cause is searched out diligently. As God, in the case of Babel­builders, and Sodomites came down to see whether the case were according to the cry: so must all doe that looke to­wards judgement.

Philip the Macedonian, sit­ting in jvdgement upon one Machetes, was not attentive: he was more ready to sleepe thenDormita­bundas. heare (saith the Historian:) yet at the end of the pleading hee pronounced sentence a­gainst him. Poore Machi­tes cryed out, I appeale. To whom saith Philip? A te, ad te: from thee halfe asleepe, to thee whole awake: with that Philip rowzed himselfe up and heard the cause againe. And though hee would not [Page 29] reverse the sentence, to dis­credit his publike judgement, yet hee himselfe paid the fine to punish his owne sloath. Heere is an image of an holy eye.4 By an ho­ly mouth.

Lastly, there must bee an holy mouth, when nothing is spoken in judgement which doth not become an holy mouth. Christ looketh up­on himselfe, as the Judge of the world, and saith, I can Ioh. 5. 30. Non per infirmita­rē sed per integrita­tem faci­endi, sed per obser­vantiam Iudicandi. Examinat causae me­rita, non mutat. Ambrosi. doe nothing of my selfe: what nothing? he saith not so for weakenesse, but for integrity; not for his impossibility of doing, but for his uprightnes in judging. And againe, As I heare, I judge: not judging by pleasure, but by the religi­on of right judgement. He is not indulgent to his owne will, but doth examine the deserts of causes, and deter­mines without alteration. Heere is an holy mouth. A­gaine, [Page 30] wicked men had taken a wicked woman in adultery even in the very act. Christ came not to judge as an earth­ly governour; and therefore hee pronounced not sentence according to the law. Hee doth measure them all as wicked persons, and saith, he that is guiltlesse throw the first Iohn 8. Put a vit lapidandā sed non a lapidan­dis. Ambros. stone. Hee though her wor­thy to bee stoned, but not by them that would have done it: they must pull the beame out of their owne eye, before they undertake that in their brothers: Here againe is an holy mouth. Againe Mary Magdalen was not invited toLuk. 7. the Pharises house, but yet shee came, and pressed upon Christ; while others intertai­ned him with meate, she did it with teares. Christ cōmands her not to be shut out of dores though shee troubled him at [Page 31] dinner: no hee commandesOmnium horarum judex. Iohn 3. Iohn 4. the grumblers to let her alone. He is for all houres, for Ni­codemus that came to him by night; and for her that inter­rupts him at meate. It was meate and drinke to him to doe his fathers will: Heere was an holy mouth. Yet once more, Publius Rutilius the Roman, when a deare friend prest him hard with an unjust suite, denied him. His angry friend cryes out, what neede I thy friendship, if thou wilt not grant mee my request? He should have beene a Chri­stian that thus answered, what neede I thy friendship if thou presse mee to sinne against lawe and justice? Here is an holy mouth.

Right honorable, Right worshipfull, and beloved, ohApplica­tion. that all that are to deale in a­ny passage of justice this day [Page 32] were thus good! as that they had such hearts, hands, eyes, & mouthes! then should the Lord the Judge, judge in the judgements of men.

I confesse that justice (as e­very other vertue) is harder in practise, then in contem­plation, for not onely the Mi­noritesHist. of Councel of Trent. but the Majorites are the objects of reformati­on: high as well as low are two guilty; and an oxe flayes hardest when he comes to the head. Besides our vicesVitia sunt a dulta & praevalida are not infants, they are growne men and strong: and as Livy of old complained ofNeque vitia ne­que reme­dia ferre possumus. Rome, wee neither can indure faults nor their corrections: so may we say of some popu­lar and Epidemicall vices and sicknesses of the soule now. This made David groane un­der the burthen of Ioab, who had slaine Abner a prince, and [Page 33] a great man in Israel, when he could not doe as he would for the present, I am this day 2 Sam 3. 38. 39. weake though a King, and the sonnes of Zervjah are too hard Mar. 14. 18. In bonum vniversi­tatis. for me: yet if every one in his place doe what he could, for the common good, upon sound ex­amining of witnesses with all circumstances (which is that which doth bring the edge of the law upon offenders,) then the Lord the Judge judgeth.

But if it fall out that reasonIudicium legis est Iudicium solius ra­tionis: Iu­dicium ho­minis est Judicium rationis & libidi­nis. soundly regulated rule not, (for the judgement of law is the judgement of pure reason, the judgement of the man is the judgement of reason and lust:) or if witnesse bee not truely weighed (as in Pilates case, who sentenced Christ to death though he might legal­ly know he was innocent, be­causeMar. 14. 59. the witnesses agreed not: [Page 34] or if circumstances bee not2 Sam. 1. well sifted, as David did, who justly put the Amalekite to death upon his owne confes­sion, that hee killed Saul; (for though Saul killed him­selfe, as at least after knowne) yet considering these two cir­cumstances: first, that his confession was not out of Phrensie and discontent with his life, but out of full reason to claw David: and second­ly, that his bad thoughts were discovered by himself against the Lords annoynted, which justly make him an unwor­thy traytor;) his death was justly inflicted by David:) or if it fall out that conscience be not fully satisfied with the light of truth before verdict, and judgement, and so procee­dings be precipitate and hasty (which Nero himselfe could scarce endure, in his first part, [Page 35] and therefore being mooved to set to his hand to an execu­tion, he would say, I would I Vtinam nescirem literas. cauld neither reade nor write.) If either of these foure fall out, then the Lord the Judge judgeth not.

Now (I beseech you) you having heard thus much; both how you may drive God from, & draw God unto judgement seates, preach the rest of this judge to your own hearts, that ye doe not this day wilfully sinne against his judgement; and so I turne to the children of Israel, and the children of Ammon and their cause.

The children of Israel are2. 3. The par­ties Iudg­ed, and their cause here in full colours: some­thing like Adam in innocency making all the beasts before them to tremble. They have1 The chil­dren of Israel. all the advantage of lawes, li­bertie, Judges of Israel, and [Page 36] the Lord the Judge looking upon their cases.

You are not Israelites ac­cordingThough wronged. to the flesh, yet God prevailed with for abundance of blessings upon you. Not­withstanding some of you have been feared in your lives: some of you have beene spoy­led in your goods: some of you have beene hurt in your names: Must get the Lord to judge. some of you have beene dis­quieted in your possessions: some of you have beene bat­tered in your members: and in this onely different from the children of Israel heere: As you have the Lord the Judge let the Lord the Judge judge for you in the judgements of men.

When Hezekiah received a blasphemous letter fromBy decli­ning re­venge. 2 King. 19. 14. proud Senacherib, hee went to the temple, and spread it before the Lord: hee thus appealed [Page 37] to this great Judge: you are now as in the temple, even so doe you. Shew God your cause with honest hearts, and seeke, and receive judgements as from him. How gloriously will this worke? it will make you proceede, not in the lust Non Libi­dine uni­dictae sed amore ju­stitiae. of revenge (which God hates) but in the love of justice (which God loves,) you have the sword of justice in your hands upon the best termes: and in truth, Christ saith for you, sell a garment and buy a Luk. 22. 39. sword. But heare how an an­cient worthy meditated upon that text: O Lord, why dost Ambr. in Lucam. thou bid me buy a sword, & for­biddest mee to strike with it? Surely it is for just defence, not for revenge. Thou hast shewed me that I could revenge, but I will not of conscience to thy com­mand. Even so doe you: So be it. Love law, love justice, [Page 38] love peace, love truth, butRom. 12. vengeance is mine, saith the Lord the Judge.

Philosophers say that see­ing is the noblest sense (if not for discipline) yet, for ge­nerall use: because it suffers not by contrary objects. It can looke upon blacke and white without an appetite of revenge on either. Why should it not bee thus with Christians who are better enlightened by him who is all eye? If your an­noyances bee great, let the Lord the Judge judge by his Iphtahs, liefetenants, and deputies: and rest in that without the picklocks of new vexations.

But if they be lesse, cloy no [...], surfet not the honorable bench. Is there not a wise man amongst you? shall the pillars1 Cor. 6. of the earth weare themselves [Page 39] out in bruising dust small, when there are mountaines enough to levell? God for­bid. If you and your causes are such, the Lord the Judge will not judge for you at last.

But for the children of Am­mon, 2 The Chil­dren of Ammon. where are they? It is pitty they have not a ring in some place of this crowne, that the word may fall upon them like raine upon the dry ground. They are peeping out of their gates, thinking this time too short, which (haply) some of you do think too long. I can say nothing to them, because absent: yet give mee leave to speake a word of them, against them, for them. This be spoken of1 Of them. them. They are such as love not the law. Though let the Vivat Rex, cur­rat. Lex. King live, and the law runne be the good subjects prayer: yet [Page 40] the old law Iulia could not please adulterers; nor the law Cornelia, murtherers; nor the law Rhemnia, promo­ters; so nor our lawes can please those wicked Belialists: Their blisters must bee let out.

This bee spoken against2 Against them. Ne sint pedes ni­mium la­nei, ne tan­dem, man­us fint nimium ferreae. them. They have lived in this blessed Church, where they might have beene better taught, or, if they have beene taught, where they have unlearned many a good lesson. If the ministery can doe no good, the ma­gistrate must take the care. Let not your feet bee too much made of wooll, least at last your hands bee made of two much yron.

Magistrates, and mini­sters are compared to the teeth. Some are Cutters, which cut the meat, andIncisores. [Page 41] forme the voyce: these are like ministers who convinceTit. 1 13 [...]. Molares. cuttingly. Some are grinders, which bruise the meate and fit it for passage: these are like magistrates who (by ju­stice) bruise the sonnes of wickednesse in peeces, and send them downe into the draffe of the world. Neither let it grieve you to be so com­pared, seeing Christ is called the Rock of offence, that breaks them in peeces on whom hee falls.

This lastly, bee spoken for3 For them. them. They are subjects, (though bad ones;) for else the law could not fall on them. And though they have made themselves of christians in name, Barbarians indeede in particular acts: yet are they of two sorts. Some are mis­led, Errones: Turbones. and some are misleaders: some are apprentices to sinne, [Page 42] some monsters in that blacke art.

Now doe but consider howFor mercy of Gods making. carefull the Lord the Judge is, least he slay with the wick­ed the righteous, who are so either in present act, or under charitable hope. If he worke a worke of mercy, hee de­lighteth in mercy, if a worke ofMic. 7. 18. justice, hee calleth it a strange worke, because hee shaves with Esa. 26. 21 a razor that is hired, if he had no justice of his owne. If heEsa. 7. 20. be to work a worke of justice, he is slow to anger, & comes toExod. 34. it when there is no remedy: but if a worke of mercy, he is rich Chro. 36. 15. in mercy, abundant in goodnesse. If he looke upon occasions, it is a great matter that mooves his justice: when the sinnes of the Amorites are at the full; Gen. 15. 16. when all flesh had corrupted her waies, and the wickednesse Gen. 6. 5. of man was great in the earth; [Page 43] when old and young, even, all the people from every quar­ter Gen. 19. 4 were given to sinne: but a small matter mooves him to shew mercy. If there be but tenne men in Sodom; IfGen. 18. there bee but one Iacob in the house of Laban, one Moses praying for Israel, one Phi­nehas executing judgement, and one man in Ierusalem Ier. 5. 1. that seekes the truth, hee will spare multitudes. So doe you, and prosper when it is fit. God is well pleased if you follow his owne sonne, who excused his disciples in some infirmities, saying, their spirit is willing, theirMat. 26. 41. Eph. 5. 9. flesh is weake, and hee is ne­ver angry, if yee follow him as deare children in workes of imitable mercy.

Onely know, this is GodsSalvis prietate & justi­tia. rule, that mercy must never bee shewed, but when piety [Page 44] and justice can bee kept safe and sound. Thus doe, and yee shall this day be Ieph­tahs appealing to the Lord the Judge to judge betwixt the children of Israel, and the children of Am­mon.

And that yee may doe thus, the Lord the Judge grant unto you, who lookes upon no man in his person, all men in their cause: and hath made himselfe to you a patterne of executing ju­stice and mercy; and that for IESVS CHRIST his sake, who is the Lambe of mount Sion, the Saviour, the Lion of the tribe of Iudah the Iudge, and is angry with them that ho­nour not the father, kisse not the Sonne, and grieve, resist, quench, and despise the Spirit; to the which [Page 45] coessentiall, coeternall, and coequall Trinity, bee all kingdome, power, and glory henceforth and for ever

Amen.

RIght Honorable, Right worship­full, and beloved: the last time I presented unto you the Assize of God, and now I shall (if God please) lay be­fore you the Assize of nature, if both shall meete in Gods rule, example, and your imitation, ye can not faile in the work of the day.

All scriptures are good, and [Page 48] fit to make perfect, yet have2 Tim. 3. 17. they an accidentall difference as instruments of musick. Some like Iacobs hasel rods, Greg. Mar are partly pilled, and partly covered: some, like Ahabs Heb. 5. house of Ivory, are without a covering. Some are like milke, some like stronger meate. Some are so cleare that the2 Pet. 1. 19. 2 Cor. 3. day-starre ariseth with them in our hearts: and some are darke through the vaile upon 1 Cor. 15. our minds. As one starre diffe­reth from another in glory, yet are all heavenly bodies; so is it with the scriptures: some are large in handling weighty matters, same bind up much in a word.

This heere is of the playner sort (as all highly necessaries are.) So cleare that he is blind that sees it not: so emphaticall that hee is an adamant that is not mooved: so short that a [Page 49] snaile hath more blood, thenPlus ha­bet limax sanguinis, quam ille sensus. hee hath sense that receives not much in a little. Yet must you suffer a little more then a word of exhortation, to convey unto your soules that little which I can com­mend from them.

They containe a sure rule of justice: but every word must be scanned to bring it to the practise even of a willing people.

The very first word (there­fore)1 There­fore what it con­cludes. is not without a knot: for it may be asked, upon what it is inferred? Some thinke it to referre to the justice in the chapters foregoing; but this Quest. conclusion would be too farre separated from the premises by the God of order. Some thinke it to bee redundant, as many elegancies in the Scrip­tures are. But certainely it is Answer▪ not in vaine: It is of good [Page 50] use, and a note of an excellent conclusion to be for ever held out of it selfe. Nature teach­eth it, the law and the prophets revive it: therefore hold it, doe it.

The last words have a2 How this is the law and the Prophets. greater knot. For how can this bee said to bee the law and the prophets, seeing they set downe the love of God, and the promises of salvation by Christ, as well as Iustice to each other?

Hereupon two questions are disputed in the schooles. Quest. Whether more then one pre­cept. Rom. 13. 9 First, whether in the law there be more then one precept yea or no? The doubt ariseth thus. Saint Paul saith, if there be a­ny other commandement, it is briefely comprehended in this, thou shalt love thy neighbour as thy selfe: And Christ saith heere doe as you would bee done unto: for this is the law [Page 51] and the prophets: therefore it seemes there is but one. But Answer. seeing the Apostles mentio­neth [...]. Eph. 2. 15. Aquin. 1a. 2 ae▪ q. 99. Art. 1. one law of many com­mandements; it is resolved thus, that there is but one pre­cept with the respect to the full end, charity: but there are more with reference to the meanes subservient to it.

Secondly, hence it is asked, Quest. Whether there be a connexi­on of all vertues. Iam. 2. 10. whether there be such a connex­ion of vertues, that where one is in truth, there are all the rest? This doubt ariseth from two texts too. Saint Iames saith, whosoever shall keepe the whole law, and yet offend in one point, is guilty of all. If it bee thus in breach, it is thus in com­plement. For there is but one body of legall justice, ei­ther to doe, or sinne against. And Christ saith here, that toIo. de corb. com. the­ol. lib. 5. c. 8. doe as we would be done un­to is the law and the prophets. [Page 52] If justice to men bee the law and the prophets, then surely where that is in truth, all that they require is by way of concatenation, and chayningWall. Eth Arist. Majores extravi­tia quàm intravir­tutes. together. This question is expounded to be understood of perfect and gratuitous ver­tues, which are by infusion, not of such as are acquired by industry. Of these it is said of the grave moralists of old, that they are greater in being without vice, then in being with­in the lists of true vertues. Of those there are some that are more noble then others: and therefore are they called the mothers of vertue. Thus Faith is the mother of vertue in o­riginall;Matres virtutum. 1 Origine. 2 Educati­one. for out of the acts of faith these flow: Charity in education; for it feedes them all with faiths provisions: hu­mility in conservation; for they being raked up in her [Page 53] ashes are kept alive: and pru­dence 3 Conser­vatione. 4 Regi­mine. in government; for it she doe not order them all, they are not carried without a ble­mish. Though these have thus their due glory, yet where one is in truth, there are all the rest in linke.

Some subtile doctors goe a­gainstScotistae. this being overswayed (as they thinke enough) by experience. But though of the shadowes of vertues this be true: yea, and this bee as true of true vertues, that some are more conspicuous then o­thers by humane aptnesse, fitnesse of the instrument, of­fice, time, and occasions: yet Answer. it is better resolved affirma­tively. The subject requires 1 it, a vertuous man, who can not bee at one time good and bad, happy and unhappy, which yet he could be, if hee had some vertues, and wan­ted [Page 54] others. Gods bounty re­quires it, which gives not one 2 vertue, to fit receivers, with­out the others. The weake­nesse of solitary vertue in it 3 selfe requires it: for as one member needs another, so doth one vertue neede her fellowes. And lastly, the use of vertues must have it so too. 4 For they are to oppose all and singular vices: therefore must there bee a linking of all ver­tues, to oppose and represse the chaine of all vices.

As if there bee but one string wanting in an instru­ment, there can be no perfect harmony: so nor spirituall melody in the soule if one vertue be absent. As a soul­dier is not well furnished a­gainst an enemie, except hee be in compleat armes: so nor the christian souldier except hee have the whole vertuous armour of God. As the starrs, [Page 55] and planets are alwaies in their spheares to make a per­fect firmament: so are these lights of vertues to make an upright soule. And as a phy­sicke garden, or Apothecaries shop, are defective, if any hearb or drugge for use be wanting: so is it with a soule that hath not the whole body of phy­sicke against the whole body of sinne and death.

Thus therefore wee might conclude from hence: but we neede not goe such a circle to untie Christs knot here. For Quest. if it be asked, how justice to our Answer. neighbours can bee the law and the prophets? you must under­standSecundū subjectam materiam. 1 Cor 9. 22. Christ speakes accor­ding to the matter in hand. As when Paul saith, to all men I became all things, he must not bee understood to comply with the stoole of wickednes, but that in matters indifferent, which were neither cōmanded [Page 56] nor forbidden, hee did so. Even so Christ speakes here of all things concerning cha­rity and justice betwixt man and man.

Wee are thus come from1 This text is a law of nature. both the ends to the heart and middle of this text, which layes downe a great law and principle of nature for the ad­vancing of justice among men, to doe even so to others, as wee would that others should doe to us.

It is a law, and there are3 Sorts of lawes. three sorts of lawes. The e­ternall law in God; which is his counsell and will for the being, supportation, and order of the world. By vertue of this we have a creation, and a providence. The naturall law in the creature; which (referred to man) is the law of God written in his heart, forRom. 2. 15. the view of the understrnding [Page 57] to informe, and of the consci­ence to binde to doe, or to binde over for not doing. Lastly, the imposed law upon the creature: which is that positive law in the scriptures, to revive and perfect the law of nature which through tract of time, and custome in sin was in great part worne out.

This heere was first a law of nature, now positively revi­ved: which through the foule shooes of sin though it bee worne into ragges and shreads, because we are made vagabonds from our owne hears Facti su­mus fugitivi a cor­dibus no­stris. (therfore we reade of ancient Germans who did allow of theft, and of our Northerne borderers, who were perswa­ded that the eight cōmande­ment was of King Henry the eights putting in:) yet is it of excellent use to revive [Page 58] these old statutes, as Christ doth in this place; that wee may be helped to feele our de­generation, and find our need of the law of Chris. Thus it is a law.

It is a principle of nature too 2 It is a principle of nature also. 1 Primo prima principia. and there are two sorts of principles which are bound up in the heart of man. The first before others, which are made up without discourse, and helpe from without. Though these be not alwaies in perfect act, yet may they alwaies be knowne, as a stone by the weight may be known to move downeward, though it doe not alwayes so doe. The second next unto the first, which2 Secundo prima priucipia. are made up of the first by discourse, as conclusions con­tained in them. As thus, I may not defile my neighbours wife, hurt his goods, life, or the like, because I would not [Page 59] have another deale so with mee.

This here is of the first sort; which if it bee quickened is hard at hand to promote ju­stice. As when you write up­on Paper with the juice of an onion (as many say) the let­ters at first are not legible, but bring it to the fire and warme it, and then ye may reade it. So at the first (in some) yee can reade little or nothing of this law: but bring it to the fire of the word and consci­ence, and all Justice to men will appeare to your comfort, or conviction.

Thus doth our blessed Sa­viour here. He knowes that if the flies of Aegypt get into our eyes, the frogges of Aegypt will soone get into the cham­bers of our hearts, and then the catterpillers of Egypt will destroy the fruits of our lives. [Page 60] Therefore he rubs and chafes the light of the law upon their, and our consciences, that it may be better read and done in after times. As if hee should say, I am sure thatAmor 1 concupi­scentiae. 2 charita­tis. some of you, by the love of lust, others by the love of cha­rity, doe love your selves; yee would not be hurt in honour, life honestie, justice, or truth: therefore all things whatsoever yee would that others should doe to you, even so doe to them.

To bring the law, and2 The text opened & applied. principle close up unto you, be pleased to receive,

• 1 The prayses of it,
• 2 The power of it.

The prayses of it are these:1 By the prayses of the law. that it is Christs briefe, yet plain summe of all justice to men. To be short for memory, and plaine for understanding, doe seldome meete in the wordes of men. If wee labour to beeDies bre­vis esse la­boro ob­scurus fio. [Page 61] short, wee are so much the more obscure, But this is so short, that the poore man can­not complain, he cannot buy it: so plain that the ignorāt man cannot complaine, hee cannot comprehend it, when it is pro­pounded to him and it is thus short, and plaine from Christs mouth (as wel as natures voice), who is the wisedome of the father▪ that one law-gi­ver, and Judge of the world, for rewards and punishments.

Therefore certainely it ex­tends to all his subjects: none can plead immunity from the sound and transcendent equi­ty of it, and from the way to blessing or cursing according to our dealings with men. For they will not thaet I rule o­ver them, (saith the same Christ) bring them forth and slay them before me.

It may bee you will say: IfOb. [Page 62] Christ have given me so plain a sum, what neede I so much preaching to teach me justice to men?

I answer; though it bee ne­ver Sol. so briefe and plaine, yet preaching is necessary for a double use.

First, to expound, and ap­ply the particulars: Husban­dry, is a ploughing, sowing▪ reaping, threshing; yet there needes teaching an art in all these, or the commonwealth would starve: so must we be taught an holy art in our chri­stian duties. Secondly, to per­swadeHeb. 13. 22. the practise of it. I be­seech you brethren (saith the A­postle) suffer the wordes of ex­hortation, for I have written un­to you in few wordes. The fewer wordes the necessary rule hath, the more words of ex­hortation are necessary to draw on doing. The under­standing [Page 63] is blinde, and may judge amisse of plaine things, as Zebul said, they may seeIud. 9. 36. the shadow of the mountains like men: and as the blinde­man Mar. 8. 24. under cure said, I see men walking like trees: so may the understanding misgive us. The will is perverse, therfore beau­ty, and bands must come, the rod, and the spirit of meeknes, line upon line, precept upon precept, till judgement bee brought to victory.

But yet you may urge for Object. your owne quiet, that with­out more adoe Christs words are full of briefe and plaine e­quity; therfore say no more. This is true; and I humbly Sol. pray that they may prevaile accordingly. Oh that all our lawes were briefe, presenting the majesty of a commander, not the art of an expoun­der!

It is an old saying of a wiseLex jube­re, non dis­put are de­bet: Sen. 1 Cor. 1 4. Stoick, the law must command, not dispute. Oh that our laws were plaine! for if the trum­pet give an uncertaine sound, who will gird himselfe unto the battaile? The riddles of the old oracles bred many a mans ruine. Oh that all might fall upon all with equity. The law should not bee a motherNon aliis mater, ali­is nover­ca. to some, and a step-dame to others: but (circumstances considered) should look with the same eye upon rich and poore. But because, be it ne­ver so plain, briefe, and equal, yet it is rather to bee hoped, then found, in all points, as it should: therefore ascend wee from the praise of this law, to the power of it, which will be seene,

• 1 In the sense, and
• 2 In the application of it.

No man disaffected to the [Page 65] truth is an enemy to the sense of any of Gods oracles. TheThe sense of this law. sense of this may be taken up two wayes, first, negatively, secondly, positively.

Negatively, wee must doeNegative­ly. to others, not what we list. It is cruelty and tyranny to runneSic volo, sic jubeo. this race, thus I will, thus I command. Our wills are cor­rupted, & if we follow them, the cart goes before theFertur e­quis auri­gae. horse. If a man have power, and imploy it thus, Salvian will salute him thus, a rich po­wer, Dives po­testas pauperem facit esse rempub: sal. de Guber. lib. 2. not well regulated, makes a poore Church, common­wealth, or family.

Wee must doe to others, not as others doe to us; mens actions towards others are ordinarily thus excused, why did he thus to me? therefore are they at an eye for an eye, a tooth for a tooth, even by private revenge. They hold [Page 66] this good charity, to deceive Fallere fallentem nonest fraus. him that deceives me, is no de­ceit in me. But as Saint Peter saith, we must not render evill for evill: so Xenophon did when one rayled on him, thou hast learned (said hee) to speake ill, but I to contemne it, and speake good,

Wee must doe to others, not as others doe to others. Ex­amplesExempla haberi possunt pro testi­monio. Sal. lib. 2. are too often accoun­ted testimonies (not onely of things lawfull, but of things necessary, though without a law,) that begins presently to be lawfull, which by patternes is growne publick; men areIncipit es­se licitum quod solet esse pub­licum. Cypri. too apt to looke upon presi­dents. Plato's schollars fol­lowed his crookednesse; Ari­stotle's stammering, and Alex­anders courtiers his stouping: so will men follow others, though to their owne and o­thers wrong. It is safe (saith [Page 67] the politician) to offend whenTutum est peccare autoribus illis. such, and such, goe before us. But wee must live by Gods rules, not by the examples of men, wee must doe to others, not as men themselves would. 3 Saul would have had his Page kill him, and Abime­lech would have so died, out of pride, that it might not bee said, a woman had overpow­erd him. It is said indeed, that to him that is willing to volenti non fit injuria. receiue it, an injury cannot bee done. But this is not alwayes true, yea sometimes false: therefore Ioseph had learned to run away, when Potiphars wife would willingly have had him to her Iustful imbra­ces: and the friends of the Demoniack pulled him out of the fire, and water, though in devilish raptures hee would cast himselfe into them.

Wee must doe to others, 5 [Page 68] not as wee have accustomed to doe; Saint Ambrose won­dring how it came to passe, that our fore-fathers did themselves, and others, so much wrong, as to have ma­ny wives, answereth, surely Certè cùm fuit mos, non suit eulpa. Amb. when it was a custome; it was no crime But custome is no good plea, though in common course it sometimes findes reasonable plea, and passage; yet will it hardly bee heard in the court of conscience, a­gainst equity. For the custome of sinne, will blunt the sense of Consuetu­do peccan­di tollit sensum peccati. Cedat consuetu­do verita­ti. Text. 6 Pro 30. 15. vivitur ex rapto. sinning, either against our selves, or others; therefore let custome vaile the bonnet, and give place to truth.

Wee must doe to others, not as profit perswades. If the horse-leaches two daughters cry, give, give, then are men apt to bee wolves to others, and to live upon the spoile. Ge­hazi [Page 69] will lye, and deny for gaine: Achan will steale forLingua i­doli, sic gladius ab antiquis. the golden sword, and costly cloake of the Idoll: and Iudas will betray his master, though it be Christ himselfe. Thus by the unrighteousnesse of sinne, profit will make men fall into the unrighteousnesse of ven­geance. It is an ill rule of justice.

Wee must doe to others, 7 not as pleasure allures. If this prevailes, Ahab will be sicke for Naboths vineyard; Dives will rowle in pleasure while Lazarus starves at his gate; and Israel will have the calves of the stall, wine in bowles, and instruments of musicke like David, but withall he wil forget the afflictions of Io­seph. Pleasure cannot bee the rule of justice: for I said to laughter thou art mad, and to Eccles. 2. joy, what is that thou doest?

Wee must doe to others. not as honour prickcs us on. He that affects to rise from the ground to the stirrop, from the stirrop to the saddle, from the faddle to the throne, from the throne to the triumphant chariot, had neede of a diffe­rent law to this, to rule in his carriage to others. Hee will make a path of men to walke upon, horses of mens shoul­ders to ride upon, wine of mens blouds, carousing cups of their sculls, and sacrifices of their persons to honour him in the way. If Haman would have all the honour, all the Jewes must dye as well as the offender. If Absolom would judge, his owne father must suffer. Yea, if but a praise (the shadow of honour) falls from the mouth of one that should bee punished. In such a case, when the Devill praised [Page 71] Christ, hee cried out, hold thy Mar. 1. 2 4 3 5. Laus mea est silenti­um tuum, nolo me laudet vox tud, sedtor­menta tu­a, poena tua laus mea. Chrysost 9 peace, as if hee should say, my praise is thy silence, I will not that thy voice praise mee. but thy torments, thy punish­ment shall bee my praise. But men doe farre otherwise: this is a bad rule of justice.

Wee must doe to others, not as the lawes of the land per­mit. Though high honour be to bee given to the lawes of nations (for they are the wall of vertue, and the bridle, and scourge of vice) yet must wee not absolutely rest in them for all justice. Some­times they are permissive, not preceptive, like Moyses bill of divorce for the hardnesse of mens hearts: such is the law of usury. Sometimes they are corrosive commanding; pro­vided to eate out the dead flesh of vice, therefore appli­cable only in such cases: such [Page 72] is that for taking of forfei­tures, which is unjust, when the cure can bee had without such a remedy. Sometimes they are for terrour, not for con­stant obedience; as when they set downe the worst to keepe unruly spirits in better course. In such a case, extreame right, is extreame wrong. There­foreIus Rha­damāthae­um, et re­ciprocum. the whole law of the kingdome is made up of com­mon, and consciencious ex­treamity, and mitigation, ri­gour and chancery. Therfore not always what law permits, is the rule of justice.

If now wee may not doe to others what we list, nor what others doe to us, nor what o­thers doe to others, nor what others would, nor what wee have used, nor what profit perswades, nor what pleasure allures, nor what honour prickes us unto, nor what the [Page 73] lawes permit, what then is our rule of justice?

Positively, we must doe to2 Positively. others, so as wee would that o­thers should doe to us. The an­swering of two or three que­stions will cleare all of this.

First, whence the rule dothQuest. 1. Whence this rule doth arise? arise? It ariseth from selfe: what yee would to you. This cannot but direct aright: for no man hates himselfe, intenti­onally, but loves and cherish­eth himselfe. It may bee you Object. will say, the love of our selves may be vicious, and then it is no safe rule of our love to others. This is most true: Sol. therefore if the love of God be opposed to the love of our selves, in this case wee must not love our selves, nor in such a case love our neigh­bours as our selves. For then must wee hate our selves unto [Page 74] the death, and ours bothIoh. 12. 25. Apoc. 12. 10. Luke. 14. 26. Math. 24, 16. Deut. 33. 9 things, and persons. It is a pre­cept, then to deny our selves: and it was the practise of Le­vi, not to see his father and his mother, nor to acknowledge his brethren. But if the love of our selves be right, and Chri­stian, then must wee love our selves, and others as our selves.

It is worth your noticeQuest. 2. When selfe-love is a right charity. 1 Vt se. then to know, when our love is a right Christian charity? A man may love himselfe three waies. First, when a man loves himselfe as himselfe; this is not good: It makes selfe a God. But man hath a superiour, at whose becke hee must stand, and fall to him­selfe. Secondly, when a man2 Vt finem principa­lem. Pro. 16. 4. loves himselfe as his principall end. This is not right neither: for man is made for anothers end, as Salomon saith, God [Page 75] made all things for himselfe. Thirdly, when a man loves himselfe in order to God: that3 In ordi­ne ad Deuus. is, when the love of God, and of our selves, are sweetly sub­ordinate: when we love our selves in God, and for God, and his will sake. This is right christian charity in­deede: and then, if thouSi nosti diligere teipsum, tunc com­mitto tibi proximum quem dili­gassicut teipsum. August. Quest. 3 How this rule of ju­stice must be carried? knowest thus how to love thy selfe, I will commit thy neighbour unto thee, whom thou mayest love as thy selfe.

But now you will aske, how this rule of justice must be carri­ed? It is certaine, that foure sorts of persons would ill to themselves: children, idle persons, malefactors, and male­contents. Children see not the benefit of education and cor­rection; If they might bee cockered and spared, they would doe so to others, ex­cept [Page 76] in pang, and passion. Idle persons know not the comfort of a sweating and well ordered life. They goe on themselves in an unprofi­table course, and would that others would doe so too, though it end in ruine. Male­factors and sonnes of Belial, not being sensible of the over­throw of church, common­wealth, and family by lawles courses, would bee let alone, and would let others alone: therefore doe they cry down reformers as busie persons, and no good neighbours. Malecontents, swelling with pride, and not induring the flouds of opposition, care not, with Abimelech, and Spira, if others would kill them, and with Potiphera, if others would dishonest them: and so would bee an ill law of ju­stice to others.

Therefore you must knowVoluntas 1 Inordi­nata. that there is two sorts of wills First, disordered wills, (as most are) which would indulgence to all vice: what these would have others to doe to them, they must not doe to others. For they care not if there were no king in Israel, if eve­ry man did what hee list: when all is in a combustion, they would then fish in trou­bled waters. Reason is clou­ded, and the showers of wic­kednesse would fall upon men. Secondly, there are ordi­nate and regulated wills by the2 Ordina­ta et regu­lata. law of justice and charity. From these wills ariseth this law: If ye have orderly and well governed wills, then what ye would that others should doe to you, even so doe yee to them. Thus (as I could) ye have the power of this law in sense.

And now for the applicati­on2 The ap­plication of this law. Minoris criminis rea [...]us est iegem ne­scire quàm spernere. Sal. lib. 4. Terrae fili­us, nihili nepos. Greg. Naz. Aures omnium pulso, con­scientias singulo­rum con­venio. August. of it, which is the life of the law, know for certaine, that it brings a lesse guilt to be ignorant of the law, then when you know it, to cotemn it: therefore bee sure to bee doing.

Though man bee the sonne of the earth, and the nephew of nothing; yet God hath given him a law which must be kept for use: yea God hath made him a law to himselfe in his justice to others: therefore I knocke at all your eares, and would faine talke a little with every conscience heere pre­sent.

This law of Christ and na­ture, might bee an help to us upon many occasions. Sup­pose there fall out a new case wherein there is no law to order it; wee must not say, Ile doe what I lust: but in [Page 79] want of a law, this must sup­ply, what yee would that others should doe to you, that doe you to them.

Suppose there be a law, but we are ignorant of it, we can­not walke by rule, when wee know it not. Heere have re­course to this, which wil shew the effect of the laew, written in Rom. 2. 15. our hearts, and will worke us to doe well to others, because we would have others not do amisse to us.

Suppose we have a known law fitted to our case, but it is so imperfect that holes of e­vasion offer themselves to a russet coate. Have then re­course to this: for of this it may be said, as that Philosopher said of old, when hee was as­ked what hee had gained by his study? I have gained this, in briefe, that what others doe Summum hoc, quòd quae alij non sine legibus c [...]acti fa­ciunt, sponte fa­ciam. not, but as compelled by the [Page 80] stroake and whip of the law, I doe it of my owne accord.

Suppose ye bee to give re­wards to others, wee reade of one Crates, who gave to his flatterer six hundred poundes; to his whore threescore pounds, to his Cooke an hun­dredDiog. Laert. in­vita Crat. crownes, to his Phisitian eight groates, to his Philoso­pher (who was his divine) three halfe-pence, and to his Lawyer (for his words) fume and smoake. But if we walk by this rule, wee will not set best rates upon basest things, and worst upon best: for by a well ordered will, wee would not bee so dealt withall our selves.

Suppose lastly, wee are to administer punishments for others, one punishment for all faults were not just: neither must wee punish in life, when a member would satisfie; [Page 81] nor in body, when goods are enough; nor in goods, when losse of credit is more then sufficient; nor in much in any thing when a little would serv the turne: we must look with a charitable eye to both propor­tions, Proportio. 1 Arith­metica. 2 Geome­trica. for we would be so done unto our selves.

Upon all these, or like oc­casions, weare this law before our eyes, as Christ and nature would have it, it would bee a Sampson of justice, to de­stroy princes of Philistins by heapes.

But for want of this, as Theocritus said, of a great tal­ker,Incipit verborum flumen, in­genij ne gutta qui­dem. now beginnes a floud of words, but not a drop of wit: so have wee flouds of accusa­tions, aggravations, actions, without a drop of grace or modesty.

If wee could take a view of all the law of justice knit up [Page 82] in this one, wee might con­vince the world of another world of sinnes, and sinnes.

All inferiours doe lay the honour of superiours in the dust, from the subject under the throne, to the people un­der the priest, yea to the child in the poore mans cottage, for want of this in power, what yee would that others should doe to you, that doe you to them. All malicious, and envious strikers, oppressors, wounders, ahd hurters of bo­dy, and spirits, doe prejudice the comfortable lives of o­thers, because they forget what yee would that others doe to you, that doe you to them. All adulterous persons, of lustfull eyes, hearts, hands, or other members, doe hurt the chastity of others, because they contemne this, what yee would that others should doe to [Page 83] you, that doe you to them. All trusters in wrong and rob­bery, hurt the goods of o­thers; all lyars, backbiters, & slanderers hurt the goods, and the truth of others, be­cause they neglect and put in the backe part of the wallet this glorious law, what yee would that others should doe to you, that do ye to them. All that rob themselves of their owne hearts, and spoile that sweete contentment they might have in the God of Love, by vexing themselves with what others have, doe slighte the royall law, what ye would that others should doe to you, that doe you to them. Oh the world of transgressors against this law! Give good manners, and Da bonos mores et legis scita pro nobis sunt. Sal. lib. 5. the requirings, and ordinances of the law are for us: but by our wicked lives this is against us, and will burne the conscience like [Page 84] fire in the day of Gods fierce wrath.

But Ile goe no further then the proper businesse of the day. The honourable Iud­ges wil bee pleased to remem­ber that the judgement-seate endures not either rash judge­ment, or riper, if it bee over­swaide with wickednesse. If rash oathes bee imployed, vexing contentions nouri­shed, or suites drawne out at length: If judgements like some conclusions follow the worst part of the plea, they know, that they doe not as they would be done unto.

The witnesse must speake nothing but truth, and the whole truth (as the cause re­quires) so helpe him God, if he overweigh the wheeles of the clocke to make it strike false. If (like Nauplius to deceive the Grecians homeward) hee [Page 85] set up a beacon upon a rocke, and make the judgment sufferPro 6. 26. shipwrack, hee nourisheth con­tentions, and doth not as hee would be done unto.

The Iury must finde accor­ding to truth of evidence, else life, goods, and liberty, (the precious things of a man) will fall before the injurious: and then he doth not as he would be done unto.

The Lawyer must remem­ber that of Salomon, that the gathering of riches by a deceit­full Pro. 6. 26. tongue, is vanity tossed too and fro by them that seeke death. But if hee speake good of evil, and evil of good, hee doth not as hee would be done unto.

The Plaintife must not load with false accusations, as1 King. 21 9. 10. Iezabel who accused Nabeth of blasphemy; the Iewes who accused Christ of forbidding [Page 86] to pay tribute to Caesar; and1 Kin. 21. 9. 10. Luk. 23. 2. Act. 24. 5. Tertullus who in a starched speech presented Paul to be a pestilence. If hee doe, he doth not as hee would bee done un­to.

The Defendant must not colour his fault with false glosses against conscience, or deny it when his sinnes are on his skirts, and written in his forehead, or refuse any le­gal tryall. If hee doe, hee doth not as hee would bee done unto.

The Register must preserve faithfull records, and not close­ly, and illegally take off what is legally put on for the punish­ment of vice & maintenance of vertue. If he doe, hee doth not as hee would be done unto. Oh how hard is it to bee a good naturalist! much harder to be a good Christian in ob­serving this one law of justice

But that yee may doe bet­ter2 Instru­ctions for the kee­ping of this law. according to the full bent of this law, receive but a dou­ble instruction. First, yee must bee extraordinary persons. As it is with a batte or flinder­mouse, it is a kinde of bird, but an extraordinary one. It flies1 Be ex­traordina­ry persons. like a bird, and so is among the fowles of the aire; but it brings not forth young like a bird, nor feedes them like a bird, nor feedes it selfe like a bird: so be you singular amongMat. 5. 47. men, one of a city, and two of a tribe. Ordinary men do love the world to a miracle. They forget they are the generati­on of God; and so (to the dishonour of their race) the world and worldly things doe blot out this law of ju­stice.

But as wee read of Hercules when hee wrestled with the mighty Mauritanian Anthe­us, [Page 88] so often as hee threw him to the earth (his mother), hee soone recovered his strength againe; but when (beyond ordinary course) he lifted him up above the ground, and so held him at armes end till he was breathlesse, hee soone vanquished him. So when yee wrestle with your owne hearts for justice (which are earth, earth, earth), and throwIer 22. 29. them to the ground, ye never goe away conquerours: for they are where they would bee. Therefore lift them up extraordinarily into another element, and have your con­versations in heaven, and yee shall soone gaine the victo­ry, to doe this law of ju­stice.

The prudent searchers of nature, consider the soule of man according to the three powers of it, and speake [Page 89] (though not so accurately as others) of three parts of it: The reasonable, angry, and1 Ratio­nalis. 1 Irascibi­lis. 3 Concu­piscibilis. lustfull part. From the reaso­nable part proceeds reason it­selfe, judgment, discretion, and wisedome; and this they seat in the head. From the angry part, issue the hot motions of fortitude and courage; and this they seate in the heart. From the lustfull part, come desires and appetites after meate, drinke, and other plea­sures; and this they seate in the ventricle.

These three may represent unto us, the three ages of the world. In the first, theyMelanch. post. were wise; then wisedome flourished, arts and sciences, were invented: and if wee seeme to be more in this then they, it is because we are Pig­mies upon those Giants shoul­ders. In the second, they [Page 91] were valorous. From Ninus to Iulius was the age of war­rious. Then David, Samp­son, Achilles, and Hercules were in prime. But in this third and last age, most are gi­ven to appetite. The under­standing and heart have had their times, but now the Belly is the great God: and as hun­ger after pleasure, profit, or honour prevailes, so all lawes of God and nature are more or lesse neglected. Had yee not neede then to be singular (now) if you would doe, as you would be done unto?

Secondly, being singular &2 Let the Spirit of Christ dwell in you. extraordinary, let the spirit of Christ dwell in you, as well as the law of nature; even that spirit wherewith hee did re­vive this. Nature is a good mistresse, if Christ be our ma­ster. Nature shall well direct us in our workes of justice, [Page 92] when by Christs spirit we are created to good works. Ther­fore bee sure that you bee in Christ by faith, & that Christ be in you by the life of justifi­cation, sanctification, & com­fort: and then as Christ tea­cheth this law of nature, so you, through Christ, shall grow more and more aboun­ding in the practise of it, so long as you are.

Experience teacheth that a tree lives longer then a man, or fowle, or beast; and wee aske the reason of it; It is re­solvedS. Fr. Bac. Nat. Hist. thus. Other creatures grow to their full stature, and then grow no more but in ex­crements, as haires, nailes, fea­thers, and the like: but a tree, (live it never so long) growes in proper parts, and so drawes juice and sap, from the roote, thorough the whole body to quicken it.

So if you inquire why a man in Christ doth keepe all lawes better then another man? I answer, because he is never at his height so long as hee is heere. He dayly sucks in, and drawes (in his growing parts of greatnesse or good­nesse) the heavenly oyle, and liquor of Christs spirit, whichPhil. 4. inables him to doe all things thorough him that helpeth him.

Be it (in the name of Iesus Christ) thus with you; and ye shall not faile to doe as you would be done unto in minds, mouthes, and members. IleMotives to observe this law. give you but two incentives, and so an end.

The not doing this, will 1 much discomfort you in the day of death. In many cases betwixt you and others, you have seene, or heard, variety of opinions: and for want of [Page 93] judgement or goodnesse (by witty evasions) have beene swayed this way, and that way. But then, let conscience have her perfect work, and when it spies that, by these means, ye have not done as ye would be done unto, it cries, & prickes, and wounds, and yee know not what to doe, espe­cially when death comes to draw you to the barie of God. Therefore as Pythagoras gave a precept to his schol­lars, not to taste of any thing that had blacke tailes: so doe I ad­vise you here, and I pray God you may follow it in my christian sense.

The king, saith (according to the old picture) I rule you all: the souldier saith, I fight for you all: the husbandman saith, I feede you all: the priest saith, I pray for you all: but death saith, I devoure you all. [Page 94] And then, if notwithstanding your pretence of faith in Christ, you have impenitent­ly, not done, as you would be done unto, hell will say, I will torment you all.

Lastly, consider that the 2 doing of this, will comfort you when that day comes. Put case yee have not had braines to search into every particular case, to reach to the depth of every wise law, to untie every knot in things to bee done or forborne; yet, if in indighting, witnessing, pleading, answering, judging, and recording, yee have done as yee would bee done unto; then shall your memories blesse your understandings for seeing; your understan­dings blesse your memories for recording; your under­standings and memories, blesse your wills for decreeing; [Page 95] your wills blesse your affecti­ons for maintaining; the whole soule blesse the body for practising; and God shall blesse all for cleaving unto his law of justice from Christ, and nature. And if with this you have also the law of faith, and piety, and follow them according to the rule of Christ, then shall you heare, well done good and faithfull servants, enter into your masters joy.

To which joy our good God bring us all in his good time, thorough his way of piety and justice: without holinesse no man shall see thee, O Lord; therefore bring us thither thorough the way of piety. Hee that doth not righteousnesse, is not of thee, O God; therefore bring us thither by the way of righte­ousnesse also. Oh let us serve [Page 96] thee heere in holinesse and righteousnesse all the dayes of our lives, that in the end, when wee shall come as a shocke of corne to thy barne, wee may bee happy in thee, thorough Iesus Christ our Lord: to whom with thee and the blessed spirit, bee all Kingdome, Power, and Glory, now and for ever.

Amen.

THe men of the world are much for keeping, the father presseth his sonne, the master his ser­vant, the friend his friend, to keepe. They would have them keep their houses, keepe their land, keepe their stockes, keep [Page 2] their credit, keepe surely what­soever 1 Tim. 6. 20. they can get honestly. This is among the best.

The Christian must bee for keeping too. Hee knowes whom hee hath trusted, and2 Tim. 1. 12 would faine have him keepe his soule to the day of Christ. And because hee keepes not them that do not keep them­selves, and save their soules Act. 2. 40 from this froward generation wherein they live: therefore hee desires to doe it himselfe, and to presse every member else within his reach, to this golden rule, which blessed Paul gives to his beloved Timothy, keep, or hold faith, and a good conscience.

A brave worke, worthy a Christian! If there had beene a better, Paul would have set it upon Timothies soul. Other things hee presseth unto: but if hee give him a thousand [Page 3] taskes, of divers matters, if this doe not give life and forme to them all, they may doe others good, but they shal doe them none: therefore be thou holding, faith, and a good conscience;

Timothy was a brave young sparke of grace, blowne up to a great blaze in the church of God. He had so well approo­ved himselfe to men, and God looked upon him with so right an eye, that there went about prophecies of him, for the great use the Church should have of him, and the manly service hee should doe to God. Paul thereforever. 18. puts him in minde of them, and provokes him to take such a course as may make them good, by holding faith, and a good conscience.

And to raise him up to a greater vigilancy, he sets be­fore [Page 4] him some that had made shipwrack of them, together with their punishment, andver. 20. end of it.

This is the scope then, to provoke Timothy to hold whatsoever may be useful un­to him, to make his imploy­ment in the church comfor­table unto him, he must hold.

If you say, hee must onely Object. have them; for so the word Sol. soundeth: I answer, so to have, as to hold. As when (Saint Paul saith,) that wee thorough patience and com­fort of the scriptures might have hope, that is, hold it tho­rough the whole course of life for use.

If you say, it is enough to Object. Sol. [...] pro [...]. Rom. 15. 4 hold them for the present. I answer, no: it is in such a part of speech, as signifieth a continual act, holding today, tomorrow, and for ever. [Page 5] Therefore in Timothies per­son, it commends these two savoury rules of life unto you; that when yee have faith, ye must hold it, and when yee have a good conscience, ye must hold it too.

Yee must hold faith. Faith is1 Yee m [...]st hold faith. Gal. 5. 22. 1 Thes. 5. 19. Apoc 3. 3 of a flying nature in it selfe. It is but a fruit of the spirit, and wee are apt to quench it. But as Christ saith to the church of Sardis, remember how thou hast received and heard, and hold fast: and to the church of Philadelphia, hold that fast Apoc. 3. 11 which thou hast, that no man take thy crowne: so be you all sure to hold faith.

I shall labour (with Gods1 How yee must hold faith. helpe) to cleare these two particulars, how ye must hold faith, and why ye must doe it. First, as hee that would hold his possession and inheritance must have a good ground of [Page 6] tenure; his right by gift pur­chase,By hol­ding. or descent; a good ob­ject of tenure, his deedes and e­vidences; a good act of te­nure, to say with confidence this is mine; and a good power to use it as his owne for his proper benefit. So if yee would hold faith, yee must hold

• 1 The ground of faith.
• 2 The object of faith.
• 3 The act of faith, and
• 4 The power of faith.

The ground of faith, is1 The ground of faith. your saving right to it, with­out which you have nothing to doe with faith to save you. And what is that? it is an humbled soule: none have right to faith to save them but such. To make a loose and broken ground the foundati­on of an house, is the next way to see the ruine of it: but to make a broken heart [Page 7] the ground of faith is the on­ly way to see it hold. Come unto me all yee that are weary Math. 11. and heavy laden: if ye be such, then build upon me for the rest of your soules. God carried the Israelites fourty yeares thorough the wildernesse to Deut. 8. 23 humble them, prove them; and to make them suffer hun­ger, and then hee fed them with Mannah. God makes the house of David looke upZach. 12. 10. 11. to Christ pierced, and mourne as a woman mourneth for her onely sonne: and then in that day hee opens a Zach. 13. 1 fountaine for the house of David, and the inhabitants of Ierusalem, for sinne, and for un­cleannesse. The Holy Ghost convinceth the world of sin, and then of righteousnesse, Ioh. 16. 8. 9 10. 11. that Christ hath fully satisfi­ed, because hee is ascen­ded: and then of Iudgement, [Page 8] to set up a throne and cast out Satan by degrees. Even as physicians do first purge to pul downe rebelling humours, and then give cordials: So God first whips by the School­master of the law, and thenGal. 3. 24. brings us to Christ: this is the ground of faith.

The object of faith is, the2 The ob­ject of faith. deedes and evidences of it, the whole word of God. There are no other deedes and eviden­ces of saving faith but there. These are the testimonies, and records of God: hee that be­leeveth 1 Ioh. 5. 10 not God, and his record which he hath witnessed, hath made him a lyar. This is that for which God lookes to bee credited. A very knave looks to bee credited for his pawne or bond; an honest man for his honesty; a noble man for his honour; a Prince for his word: much more God. Ye [Page 9] must therefore looke to the Precepts of God like David: who when he tooke notice ofPsal. 119. 4 5. Gods commandements, given to be kept, hee had an heroi­call motion to doe more then hee could, hee prayes that hee might be taught them, that he might keepe them, and bee ver. 48. quickned by them, and resolves to lift up his hands to Gods commandements, which hee had loved, to doe them. Yee must looke to the Judgments and threatnings of God, as the Ninevites, who were pre­sentlyIon. 3. 2 Chro. 34. 27. in sackcloth, and Iosiah who rent his cloathes, with weeping eies, and melting heart. Thus Davids flesh trembled for fear of God, andPsal. 119. 120. he was affraid of his judgments, yee must looke to the promi­ses of God as David: who hid Psal. 119. 11 them in his heart that he might not sinne against him. What­soever is in the word, ye must [Page 10] have an eie unto. For though they doe not so immediately concerne you in the way of life and death (as many Gene­alogies, Chronologies, Histo­ries, and Prophecies) yet you must bee ready to understandPraepara­tione ani­mi. them and their uses as God shall offer them: yet yee must principally hold precepts to di­rect, threatnings to humble, and promises to allure and comfort; ye must hold them, by understanding what the will Eph. 5. 17 of the Lord is, till (if ye can) yee come to all riches of the ful Col. 2. 2. assurance of understanding. Yee must hold them by assenting to them: yeelding to all the truth of them, as Saint Luke to the storie of Christ where­of he was fully perswaded. YeeLu [...]e 1. 1. must hold them, by bringing your bodies and soules into subjection unto them. For in Iesus Christ neither circumci­sion [Page 11] availeth any thing, nor uncircumcision, but faith wor­king Gal. 5. 6. by love. This is the object of faith.

The act of faith, is to say,3 The act of faith. this is mine: to adjudge and appropriate father, sonne, and holy Ghost unto your selves; without this yee cannot feele any comfort of what you be­lieve. Therefore as David, and Christ said, My God, My Psal. 22. 1. Ioh. 20. 28 God: as Thomas said, My Lord, and my God: and as theLuke 1. 47 Blessed Virgine said, my spirit (that is the quintessence of my soule acted by the spirit of God) rejoyceth in God my Savi­our: so by way of adherence, (when most times ye have no evidence) yee must take God in Christ as your owne, as hee offers himselfe. I am the Lord Ex. 20. Ier. 31. thy God, I will bee thy God. This is the act of faith.

The power of faith, is to 4 [Page 12] make use of the riches of itThe pow­er of faith. Psal. 32. Psal. 45. Rom. 4. Act. 15. Mal. 4. Eph. 3. Heb. 6. 2 Cor. 4. 13. for thy owne proper good. Great is the power of faith, and it prevaileth. It covereth our sinnes by the garments of Christ our elder brother, and so is imputed to us for righte­ousnesse. It cureth our sinnes, bringing Christ, who hath healing under his wings, to dwell in our hearts by faith. It brings forth a world of the labour of love, wee having the same spirit of faith, believe, & speak, and thinke, and doe. For byEph. 2. 10. faith we are Gods workeman­ship created in Christ to good workes, to walke in them. And this affirme constantly that they that have believed in Tit. 3. 8. GOD, be carefull to maintaine good workes. This is the power of faith.

Now, this ground of faith,2▪ Why yee must hold faith. this object of faith, this act of faith this power of faith, you [Page 13] must hold upon these five Grounds.

First, faith is our life; wee live by faith, not by sight; and1 Faith our life. 2 Cor. 5. Hab. 2. every just man must live by his faith. Not efficiently: for so, in GOD we live, move, andAct. 17. have our being. Nor meri­toriously: for so saith Christ, I am the way, the truth and the life. Nor by way of imme­diateIoh. 14. application: for so the holy ghost is a quickening spi­rit, as Adams soule was the1 Pet. 3▪ 18. Gen. 2. breath of life. But as a prime instrument of our life in Christ, without this wee can­not have life, either before God or in this miserable world. ThisRom. 1. 17 Heb. 10. 38 unites us to Christ, and re­ceives a quickning spirit (as the vertue of Christ), from the spirit of Christ, in the meanes of salvation. As men say of their trades, and hands, under God, they are my living, take away these, and take a­way [Page 14] my life: so say wee of faith: it is your life: therfore hold it.

Secondly, faith is our power 2 Faith is our power of wor­king. of working, to doe us our best good. In a naturall man, his reason is his power. Hee is borne naked, with abundance of bodily weaknesse; a beast hath a great deale of bodily strength: and if a lyon ratio­nally knew how to use his pawes, a dog his teeth, a bul­lock, or buck his hornes, or an horse his hoofes, how few men would there bee in the world? But let man come in with his reason, and hee sub­dues them all. But in a belie­ver his faith is his power: and what is the power of rea­son to this? As Christ said of miraculous faith, it pulls up trees by the rootes, and re­moves mountaines, it makes sunne stand still, and go back­ward: [Page 15] so much more of this saving christian faith in ano­ther kinde. It covers more sinnes then heaven and earth can cover. Get the heavens to cover them: our sinnes are more then the starres, and are come up above the heavens. Get the sea to cover them: the sea can cover the sands at a full tide, but our sins are more then the sandes of the sea. Get the earth, and all the creatures to cover them: our sinnes o­ver-top them all, and makeRom. 8. the whole creation groane un­der the burthen. But get faith, and as love covers a mul­titude of sinnes in others, so faith covers all sinnes in our selves. It brings the garments of Christ, and then wee cannot Apoc. 16. Phil. 3. Dan. 9. bee naked. It brings the righ­teousnes of God, the everlasting righteousnesse to dwel amongst men, and then, God cannot [Page 16] but be there, where his righte­ousnesse is, to give grace and Psal. 84: 16 glorie, and every perfect gift. It is your power to doe your best good, and therefore hold it.

Thirdly, faith is your work­man. 3 Faith is our work­man. Set faith about any work, and what can it not doe? Art thou at GodsGen. 12. word, to goe a great journey, thou knowest not whither? Faith did it for Abraham. Art thou to fight against ly­ons,Heb. 11. Gen. 22. beares, Philistims, and o­ther puissant enemies? Faith did it for David, Sampson, Gi­deon, Barach, and their fel­lowes. Art thou to doe what nature abhorres? Faith did it for Abraham in the sacri­fice of his son. Art thou to cleanse the uncleane stables of sinne? Faith will take Christs spirit, and arguments, and doe it. It cries out, shall I [Page 17] that am dead to sinne yet live Rom. 6: therein? Shall I sinne that grace may abound? God forbid: I will mortifie the deedes of the Rom. 8. flesh by the spirit. Art thou to suffer persecution?

Faith will suffer it for thee in goates-skinnes, and sheepes­skinnes, Heb. 11. in the craggie wilder­nesse. Art thou to over­come Death, and Hell? Faith will doe it too. Faith receives Heb. 11. the dead to life; and sends a defiance to the greatest ene­mies of it, O Death, where is 1 Cor. 15: thy sting? O Hell, where is thy victory? Thankes bee to God for Iesus Christ, the Captaine of my salvation. O who would bee without faith! It is our workeman, hold it. Rom. 7. 4 Faith is our best light here.

Fourthly, faith is all the comfortable light, yee have in the world. Without the sunne the earth would be an Aegypt, [Page 18] and without faith we are in a region of darkenesse. The wise­menMath. 4. Math. 2. came out of the east and worshipped Christ, offering also gold, frankincense, and myrrhe: why? what did they see in him? They saw a child, not a man: they saw him in a stable, not in a throne, in ragges, not in robes, crying in a cratch, not thundring in the clouds; how then came it a­bout they now worshipped? Faith saw God in him, for the heavens waited upon him in his starre. Faith saw in him a prophet, a priest, a king, and their oblations were answer­able. The thiefe upon the crosse cryes out unto Christ, Lord remember mee when thou comest into thy kingdome? was he a Lord that was dealt with like a slave? had hee a king­dome that was disgracefully thrust out of the world? Could [Page 19] he remember him, that would not remember himself, when they cryed, come downe from the crosse, and save thy selfe? Faith casts away these mists, and saw glory in shame. Yee know what the Centurion said, verily this man was the son Mat. 27. 54. of God, what? a man, and the sonne of God too? The son of God, that could not have the favour to live, or dye so well as the sonne of man? Surely, some sparke of faith saw life in death, light in dark­nesse: It is your light, hold it.

Lastly, faith makes earth5 Faith makes earth hea­ven. Math. 13. Gen. 28. Eph. 2. heaven unto you, and the church the kingdom of heaven, the house of God, the Gates of heaven, and sets us on the seats of heaven heere below. Before we come to the proper place and mansion, which Christ hathIoh. 16. provided for us, by faith wee [Page 20] sit with Abraham, Isaack and Iacob in the kingdome of hea­ven. Put case wee hope for it, wee see it not: faith is the ground of things hoped for, the e­vidence Heb. 11. 1. [...]. of things not seene. It stands under the waight of the whole world, and yet sayes, heaven is mine. It sees nothing but earth, and sinners, and beasts, and trees, under the ca­nopie of the starrie heaven, and yet sayes, heaven is mine, as if it had it already. O the world of grace and glory that is in faith! therefore hold faith.

Oh that I now knew howApplicati­on. to screw my selfe into your soules to search whether yee hold faith! How many thou­sands have it not, and cannot hold it? How many thousands have it a little, and know not whether they hold it or no? yee are to bee married to the [Page 21] lambe, and till that day come,Annulum sponsalem. yee have but the wedding-ring of faith, to have and to hold, first for promise, then for frui­tion. Tell me then:

Doe yee hold the ground of 1 Try the ground of faith Rom. 8. faith? Then yee are humbled soules: yee have passed tho­rough the spirit of bondage, whereby yee have been shut up in prison under Moses, till the sonne hath made you free, Ioh. 8. and yee walke humbly ever after for feare of loosing this estate. This laies the founda­tion of faith deepe enough. Hymeneus and Alexander 1. Tim. 1. 20. built upon the sands, and so they ship-wrackt against the rockes of the world. There­fore you must downe lower, under the sands, earth, rockes, to the gates of hell, and then, Out of the depths have I cryed Psal. 130. 1 unto thee O Lord. Are yee thus in some measure, or other, [Page 22] according to your sinnes? Say it if yee love faith and your salvation. Are yee convinced Ioh. 16. Act. 2. of your sinnes? are yee pricked at the heart for your sinnes? Are yee so all this, that yee are at utter enmity with all sinne? Then keepe this ground of faith.

Doe yee hold the object of2 Try the object of faith. faith? This nourisheth and keepes faith alive. It is like oyle to the lampe, like fewell to the fire, and like sap to the tree. Have you full assurance of the knowledge of the scrip­tures? Can you say, Ile pawn my life, body, and goods, and soule, that, though I cannot conceive all, yet all in the scripture is true? what I know is true, and I resolve to learne more: what I know not is true, and I will doe my best to comprehend that too. Have ye a free assent to all the truth [Page 23] of it, and to that alone for sal­vation? Do ye not come off basely as Agrippa, almost thou Act. 26. 28 perswadest mee? Have yee a beliefe to all the precepts, pro­mises and threatnings of the scriptures? Doe ye say all the commandements are true, & I must do them: all the threat­nings are true, and if I live inDeut. 32. sinne, I must undergoe them, even to burning in the nether­most hell: all the promises are true, and I must relieve my flagging and drooping spirit with them, in despite of my unbeleeving heart? Doth thy faith in the knowledge of them change thee, as it did David▪ who when hee couldPsal. 40. say, that in the volume of thy booke it is written of mee pre­sently cries out, Loe I come, to doe thy will? If it be thus, hold faith. But doest thou not ra­ther hate the being of the word [Page 24] in thy understanding? Thou knowest it will strip thee of all thy lusts. Doest thou not therefore say as those miscre­ants, depart from mee, I desire Iob. 20. not the knowledge of thy lawes? doest thou not hate the nature of the word, to will as that wills? Heare that cursed voice, and feare to finde it in thy selfe, I will doe as I have done, Ier. 44. whatsoever the word of God saith. Doest thou not hate the rules of the word? Art thou not sorry they are true: Wouldest thou not they were false? Can a fleshly-man love that, flesh and bloud cannot in­herit 1 Cor. 15. the kingdome of heaven? Can an old sinner love that, the childe shall dye an hundred Es. 65. 20. yeares old (so ripe shall hee bee for God) and the sinner being an hundred yeares old shall bee ac­cursed? Can an usurer love that, hee is not for Gods ta­bernacle, [Page 25] and holy hill, thatPsal. 15. 5 putteth his mony to usury? Can an whoremonger love that, whoremongers and adulterers Heb. 13. God will judge? or any of those sinners that, bee not de­ceiued; neither fornicators, nor 1 Cor. 6. 9 10. idolaters, nor adulterers, nor ef­feminate, nor abusers of them­selves with mankind, nor theevs, nor covetous, nor drunkards, nor revilers, nor extortiouers, shall inherit the kingdome of God? If they love not the nature, being, and rules of the object of faith, this is not to hold faith.

Doe yee hold the act of3 Try the act of faith. faith? Doe yee rest with con­fidence upon the promises of God in Christ? ye pule and crie in the sorrow of your hearts (even when your sor­row hath turned you to God) and say, I know not what to doe. This yee doe; but yee [Page 26] looke not upon the new and everlasting covenant, and say, God is mine, Christ is mine, the holy Ghost is mine, and I Object. am his. Alas, say you; I am Sol. not worthy. Surely there should not have beene a saint in heaven, nor out of hell, by this argument. Though your willfull unworthinesse will discard you, yet God tyes not himselfe to you by your worth, but his owne. Oh therefore hold faith, as Iacob did God, I will not let thee goe Gen. 32. 26. Ruth. 1. except thou blesse mee: and as Ruth did Naomi, whithersoever thou goest, I will go with thee both in life and death.

Doe yee hold the power of4 Try the power of faith. Rom. 16. Iames 2. faith? Say then, what doth it make thee to doe? Shew the obedience of faith: shew me thy faith by thy workes. It is as the plummet on the clock­line which makes you strike. [Page 27] It will make you looke upon sinne which pierced Christ, andZach. 12. mourne for it, and cast it out (as Agar the bond-woman) with a, Get thee hence. It is in thee as in the sea, there is that Leviathan and creeping things innumerable: so there are inPsal. 104. 25, 26. thee, master sinnes, and cree­ping lusts innumerable: but let faith loose upon them, and then as when God made man after his Image, he said, let him have dominion over the fish of Gen. 1. 26 the sea, and every creeping thing: so doth God say to faith, bee it unto thee as thou believest, e­venMath. 15. against the whole hoaste of sinne. It will make you looke upon Christ and love him above all, and delight in all that belong unto him, the word of faith, the pray­er of faith, the seales of faith, the houshold of faith, for it will not let you stroake the head, and strike the body: [Page 28] yea, it will make you desire the appearance of the Lord Ie­sus, that yee may be with him for ever: you will stay his leasure, but with winged de­sires▪ O make haste my beloved, and bee like the Roe: come Lord Cant. 8. 14 Apoc. 22. Iesus, come quickly. It will make you look upon God the father, and depend upon him for all things, (for faith reasons thus, if he have given mee Christ, how shall hee not Rom. 8. with him give us all things al­so?) yea, and submit unto him in all things, (for the children of Abraham, will doe the workes of Abraham; Iohn 8, Gal. 3. 7 and they which are of the faith are the children of Abraham): yea, and goe boldly to the throne Heb. 4. 16 of grace, that yee may have his strength to doe all obedience, and to trust in him in hardest Iob. 13. 15 times. It will make you look to God the holy Ghost, and [Page 29] submit to his worke of convi­ction, and conversion, yea, and to do whatsoever he enableth unto. Hee is the great ma­ster of faculties, who helpeth Rom. 8. your infirmities: you take his help by faith and doe it. It will make you looke upon your selves, and worke the worke of God upon your soules with power. The fowles pick-up the good seede so soone as it isLuke 8. sowne, because it is not mixed with faith: but the wordHeb. 4. 2 1 Thes. 2 13. workes effectually in you that believe. Yea, it will make you fight the battels of God insu­perably. When Paul came to Ephesus, there arose no small stirre about that way: so whenAct 19. 23 Math. 2. faith in Christ comes, Herod is troubled, and all Ierusalem: but faith makes you like the house of David, grow stronger and 2 Sam. 3. 1 stronger, and sin like the house of Saul, grow weaker and wea­ker: [Page 30] It makes you like Ra­chel, Gen. 30. 8 who wrestled with the wrestlings of Christ, and pre­vailed. Let the world fight against you: this is your victo­rie, 1 Ioh. 15. 4 1 Pet. 5. 8 even your faith. Let Satan come; resist him, stedfast in the faith. Let the flesh come; as those beasts had their domi­nion Dan. 7. 12 taken from them, yet their lives were prolonged: so faith spoiles the flesh of her Kingdome, though it must live as a Iebusite. Let God himselfe desert and forsake thee, yeth faith saith, though Iob. 13. 15 thou kill mee I will trust in thee. Lastly, faith will make you looke upon your brethren, and fill you with mercy and Tit 3 8. Eph. 2 9, 10 good workes. When Dorcas believed, shee made coates and garments to cloath the naked.Act 9. 39 When Tyrus was to believe, shee would nor treasure up merchandise, but get it for [Page 31] them that dwell before the Lord, Es. 23. 18. to eate sufficiently, and for dura­ble cloathing. When the disci­ples were taught to forgive their brethren, they cried out, Lord increase our faith; as ifLuke 17. 4 they should say, faith will doe it: the more faith, the more mercy; for if you believe your owne ten thousands forgiven, you will forgive others tens: yea, when you looke upon your brethren, faith will move you to draw them to Christ. It sets you upon the high mountaines, which doe make the vallies fat with the drops that descend from them, when Luke 22. thou art converted, strengthen thy brethen, saith Christ to Pe­ter. If Andrew have found Christ, hee calls Peter; If Phi­lip have met with him he calsIohn. 1▪ Nathanael. If thou thus have the power of faith, hold it: If thou have it not, be hum­bled [Page 32] in time, get faith and hold it,

It may bee thou wilt say,What wee must do to hold it. what shall I doe to hold it? if then thou wouldst have all in a word, stop thine ears against the enemies of faith; I was In hac fide natus sum. August. born in this faith, is a lose plea, it is the gift of God. Heare duely the friend of faith, the preaching of the Gospel. Pray the praier of faith in the name of Christ. Vse the seals of faith, the sacraments. Keepe experi­ence to nourish and fatten faith. Buy faith, but sell it not for a thousand worlds: part with al domineering sin for it; they that set not this price up­on precious faith, shall never have it, nor ever hold it. Thus doe and thou shalt give glorie to God, and bring comfort to thy own soule for ever and for ever,

Amen.

YOu have seene the holding of faith. The se­cond savoury rule which Paul under the per­son of Timothie, commends unto us is, when wee have a good conscience to hold that also.

Yee must hold a good consci­ence. 2 As faith is of a flying na­ture in it selfe; so is a good [Page 34] conscience too; it hath many wings to flie away from us, the weake owners of it. It fliesA good conscience is of a fly­ing nature. 1 By feares away, first by feare, Abraham was afraid of the court of Abi­melech, and Pharaoh, and ther­fore weakely taught his wife Sarah to tell a lye: and Peter was afraid in the high-priests hall, and he denied his master with cursing: Daniel, and the three worthies banished feare from their soules, and would worship God alone, and pray unto him what ever came, and so kept a good con­science, whereas Abraham and Peter lost it. Secondly, by un­mercifulnesse: Adonibezeck 2 By un­merciful­nesse. Iudg. 1. Luke 16. was cruell, and what a wicked conscience had hee in cutting off the thumbes of seaventie Kings, and using them like dogges? Dives was so too, and what a conscience had he in denying the crumbes of his [Page 35] table? Thirdly, By the love of 2 By the love of the world▪ Gal. 6. 12. the world: the false Apostles making a faire shew in the flesh, constrained christians to be circumcised; onely, least they should suffer persecution for the crosse of Christ: and thus a good conscience did fly away. Fourthly, by the love 4 By love of sinne. of sinne: David loved the sweete sinne of Bathshebah; therefore hee contrived the death of Vriah, and so consci­ence fled. Fiftly, by the love 5 By love of honour. of honour; Achitophel was not honoured above Hushai the Archite, and hee hanged himselfe. Adonijah was not honoured above Salomon, and hee ended in rebellion. Big­than and Teresh had not ho­nour answerable to their minds, and they proved trea­cherous. Haman could not have Mardocaies knee, and all the Jewes (if hee can helpe [Page 36] it) must die for it. And thus a good conscience fled from them. Sixtly, by the guilt and 6 By the guilt and horrour of sinne. horrour of great sinnes: Iudas was pressed sore with what hee had done, and hee went out and hanged himself: and thus a good conscience did flie from him. Lastly, by 7 By profit Psal. 73. Ier. 12. Iob. 21. 2 Tim. 4 10. the profits of the world: Da­vid, Ieremy, and Iob had not the prosperitie of wicked men, and in a passion they fel to grumbling against God: Demas had it cast▪ upon him, and forsooke Paul, and im­braced the present world: and thus good conscience was al­most in the first, altogether in the last chased. What shall I say? There are some sins of daily incursion, which are la­mented,Peccata quotidia­nae incursi­onis, et vastantia conscien­tias. groaned under, and fought against, which may bee lived with, though not li­ved in, and yet a good consci­ence [Page 37] may stay by us: but if any sinne lay waste the conscience by selfe-libertie, and presump­tion: good conscience flies, and therefore hold it.

To helpe you in this also, I1 How to hold a good con­science. shall labour to shew you two things: how you may hold a good conscience, and why you must doe it.

If yee would hold a good conscience, yee must hold foure things,

• 1 The light of conscience.
• 2 The love of conscience.
• 3 The works of conscience.
• 4 The charge of conscience.

1 The light of conscience must1 Hold the light of conscience be held. Be a workeman ne­ver so good, hee cannot shew it, if hee want light to doe his worke by: so is it with con­science. Now conscience hath a double light: 1 the light1 The light of nature. of nature, which light still presents some principles to [Page 38] frame our life by, as that there is a God, that hee is to bee worshipped, that we must doe to others, as wee would bee done unto: and if these bee not followed, conscience checks. 2 The light of the2 The light of nature. word, which fully presents the particulars of those gene­ralls, and shewes with what, how, and when God is to bee worshipped: together with that honour, life, honestie, goods, truth, and quietnesse of nature, wherein wee must so doe to others, as wee would they should doe to us. If yee keepe not both these lights, conscience can never be good.Three eies view all 1 of God. Heb. 4. Ier. 9. There are three eies that look upon all things done: first, the eye of God who hath all things naked before him. Hee sees and writes with a penne of iron, and point of a diamond: and either hee censures heere, [Page 39] or heereafter. Secondly, the2 Of the world. eye of the world: this sees all things manifested; and would make you believe, thorough squinteyed jealousie and suspition, that it sees more then it doth, and so passeth censures accordingly. Third­ly,3 The eye of consci­ence. the eye of conscience. This sees all that it is enlightened to see: but if it have not light, it sees not, and censures not; therefore hold the light of conscience.

The love of conscience2 Hold the love of conscience Gen. 31. must be held, If ye love it not, it will away. As Iacob, when hee saw Labans▪ countenance chan­ged, and his wages too, and that ten times, away he goes: so doth conscience. As David when he saw himselfe not lo­ved in the court of Saul, away hee goes to the Philistines, Achish, wildernesse, any whi­ther where hee could finde entertainement: so will con­science [Page 40] deale with you. As therefore yee say of that you love, I thanke God for this, I would not bee without it: so say of conscience, I thanke God for conscience, I would not bee without it for a thou­sand worlds: thus hold the love of conscience.

The worke of conscience must bee held too. It is an officer under God to determine, upon3 Hold the worke of conscience information, of all our actions for excusation, accusation, conviction, or conversion: and can Gods officers bee idle? The officers of men may bee idle, yea, foundations may be out of course. The out-wardPsal 83. officers of God may bee idle too: magistrates and mini­sters, may too often be found to bee idol shepheards: but this privie counsellour, and immediate internall officer,Zach. 11. 17 conscience, cannot bee idle. God sits on the throne with [Page 41] it, and though it seemes to sleepe, yet in still silence it re­gisters all acts and neglects, omissions, and commissions; and when a man would think that all is forgotten, then (In an evill day) it brings forth all, and layes it in order before us, Eccles. 12. to our shame and confusion. Hold therefore the worke ofPsal. 50. conscience; and what is that? It is threefold.

First, to propound unto you from the light of nature, andThe work of consci­ence is threefold. 1 To pro­pound. the word, what yee ought to bee, and doe in the whole frame of life, and course of li­ving. It layes the rule of GODS Image, and will, be­fore you, and sayes thus you should bee, and doe so and so: as to Adam, I should not have eaten the forbidden fruit, I should have kept theGen. 2. covenant of my God; for hee said, doe this and live: to David: I should not have com­mitted [Page 42] adultery, or contrived murther; for God hath said, thou shalt not doe so.

Secondly, to apply (by way2 To apply of reflection upon themselvs) what yee have beene, or done. I should have beene, and done so, and so: but I am, and have done thus and thus. As to Adam, I should not have eaten the forbidden fruit; but I have done it: to David I should not have committed adultery, and murther; but I have done them: and to all of us, I should have repented, believed, hoped, loved: but I have not done them as I ought.3 To pro­nounce.

Thirdly, to pronounce im­partiall judgement upon your persons & actions: as therfore I am a wicked man, have done foolishly, and am accur­sed:2 Sam. 24. or therefore I am in Christ, have done uprightly, [Page 43] and am blessed. Thus David, I Psal 119. Luke 1. 5. have gone astray like a lost sheep: thus the prodigal, I have sinned against heaven and before thee: thus Paul, I was a persecutor, blasphemer, oppressour: & thus Hezekiah, I have walked before 2 Tim. 1. Es. 37. thee with a perfect heart. This work of conscience will make you runne out of Sodom with a showre of brimstone at your heeles: or make you passe tho­rough the wildernesse under a cloud of comfortable prote­ction: therefore hold it.

Lastly, the charge of consci­ence 4 Hold the charge of conscience must be held also. It hath a large Diocesse over every se­cret, and every manifest thing of yours in person, or by com­munion. It hath a charge over inclinations. Davids conscience saw the inclinations & prone­nesse of his heart to cleave un­to the dust, and therefore hee flies to GOD, encline my heart Psal. 119. [Page 44] unto thy testimonies, and not unto covetousnesse. It hath charge over the understanding: therefore Agurs conscience lookes upon that, and com­plaines, surely I am more bru­tish Pro. 30. 2 then any man, and have not the understanding of Adam in mee. It hath charge over the memorie: therefore God pre­sents memory to his people, they remembred not the Lord Iud. 8. 34 Psal. 106. 7 their God: they remembred not the multitude of thy mercies, that their consciences might worke accordingly. It hath charge over thoughts, wills, af­fections, Es. 55. 7 and desires. Let the un­righteous man forsake his thoughts, saith God to consci­ence: Math. 15. the thoughts defile a man, saith Christ to conscience, ther­fore, how long shall your wicked Ier. 4, 14. thoughts lodge within you? yee Ioh. 5. will not come unto me that ye may bee saved, saith Christ to [Page 45] conscience. Oh how I love thyPsal. 119. Psal. 18. Psal. 119. Psal. 42. law! yea, I love thee dearly O Lord my God; I hate all wicked waies (saith David) from con­science. My soule longeth for thee, as the hart panteth after rivers of waters; I desire to bePhil. 1. dissolved, & to be with Christ, say Davids and Pauls consci­ences: but wicked mens con­sciences shall cry at last, wee desired not the knowledge ofIob. 21. thy lawes. Yea, the charge of Conscience reacheth to your words, and deedes. Yee must give an account of every idle Math. 12. word to God, and your consci­ences; of every idle word, that hath no naturall, civill, or reli­gious end: therefore Davids conscience pleaded against him, that he said in his haste, all Psal. 31. 22. Psal. 116. 11 men are lyars, even Samuel himselfe in his message from God, and Peters conscience lashed him to the purpose for [Page 46] his detestable words in the high-priests hall. Davids con­science also comes to his deeds, I have sinned greatly in that I have done; I have done 2 Sam. 24. 10. very foolishly & Ezra, when he presented others conscien­ces as well as his owne, cried out, and now what shall wee say? Ezr. 9. 10 for wee have forsaken thy com­mādements. O the large charge of Conscience! As ye must hold the light of conscience, the love of conscience, and the worke of conscience; so hold the charge of conscience, that yee may doe as Paul would have you, hold a good consci­ence.

Would you now know the grounds of holding a good 2 Why you must hold a good cō ­science. 1 If it bee gone, God will be a­gainst us. conscience? Doe but marke these foure that follow. First, if conscience runne away from you, GOD, & your own soules will be against you. Gods eyes [Page 47] are purer then to behold iniqui­tie, with approbation; and when hee with rebukes doth correct man for sinne, as a moath hee makes his beauty to Psal. 39. 11 consume away: hee doth not presently thunder out of hea­ven, but secretly gnawes out the comfort of their hearts, when hee is to Ephraim as a Hos. 4. Ier. 20. 3, 4 Pro 28 1 Levit. 26. 37 moath. He makes them plagues to themselves, magor missabib, flying when none pursues, at the sound of a shaking leafe, making every moate a beame, and e­very beame an whole house. Yea, by conscience he makes them an whole wildernesse of woe. Hezekiah complained that God would breake all his Es. 38. 13 bones, that hee could not speak for anguish of spirit, but chatte­red like a crane or swallow, and mourned like a dove Iobs bitterIob. 12. 26 things that God wrote against him; made him cry out, that [Page 49] the arrowes of the AlmightieIob. 6. 4. 8. Iob. 7. 14. 15. were within him; scared him with dreames and visions, and made his soule choose strang­ling and death, rather then life. Davids bones waxed old with roaring all the day long, and his moysture was like the Psal. 32. 3. 4. drought in summer, when Gods arrowes stucke fast in him, tho­rough the power of consci­ence. Therefore hold a good conscience.

Secondly, nothing will doe 2 With­out it no­thing will doe us good. Psal 51. you good without a good con­science. Have you all houses, lands, gold, silver, kingdomes, Empires, they will do you no good without this; no nor faith it selfe: for a pure heart, 1 Tim. 1. 5 and a good conscience, and faith unfayned will goe together; they all worke one for ano­ther, a good conscience riseth from a pure heart: and faith unfained cannot bee without [Page 49] a good conscience. There is aA foure­fold sting in sinne. fourefold sting in sin; the guilt of sin, the fruits of sin, the ser­vice of sin, & the habits of sin. Faith in Christ pulls out the two first, & a good conscience from Christ the two last. If therefore yee would have any good of what you have, hold a good conscience.

Thirdly, with a good con­science3 With it nothing can doe us hurt. nothing can doe you hurt. It stands out against all the world. Let slanders come, Paul sets the sentence of his conscience against them, with me it is a very small thing that I should be judged of you, or of mās Iudgment: for I know nothing by my selfe: & though this justifie me not before God, yet it com­forts me against your clamors, Let a thousand troubles come, Iob sets his conscience againstIob. 31. 35. 36. 37. them all. Let mine adversary (saith he) write a booke against [Page 50] me, I would take it upon my shoulder, and binde it as a crown, and declare my steps, & goe as a Prince against him, yea, a good conscience shal go with you thorough the pikes of death, and the grave. The warfare of our faith, & hope, shall end in sight, and having but our love out of a good conscience, shall passe all, and continue for ever.

Lastly, a good conscience5 It car­ries with at more then the whole world. Rom. 2. carries with it more then the whole world to do us good. It carries God along with it. If God go with an ill conscience to accuse, much more with a good one to excuse & comfort. The sentence is the judgment of conscience, but as Gods in­terpreter: & what conscience speaks (when it is well regula­ted) God confirms, as ye see in Adam for ill, and in Iob for good. It carries all the host of [Page 51] heaven and earth along, as Gods great and mighty train. The good conscience of Dani­el Dan. 6. Dan. 3. is attended with mild lyons; of the three confessors, with an unburning fire; of penitent Ionah, with a sanctuary in theIoh. 2. hellish belly of the whale; of Elijah with a raven to cook &1 King. 17 2 Ring. 6. cater for him; and of Elisha with an army of Angels to guard him. And if yours bee not so attended, it is with bet­ter; with the immortal seed of the word to make you bring forth unto life, and with po­werfull praier, which landed Ionah, quenched the thirst ofIon. 2. Iudg. 15. 2 King 19. Iosh. 10. Ex. 32. 16 Sāpson, slew an hundred four­score and five thousand ene­mies, stopt the course of the sun, and is the wel-pleasing bonds of God to hold him close to you for obtaining all good. Therefore hold a good con­science.

Thus you see how you mayApplicati­on. hold a good conscience, & the grounds of it. Oh that I could now dwell in your souls, to set them on work, totry whether you conforme to this rule of holding a good conscience, yea or no.

I finde some good people,Some think they have no good con­science, and why? who (being clouded with temptations) think they have no conscience at all, and therefore that they cannot hold it. They look for more in themselves 1 then God hath given: They measure Gods sea, not their own buckets: and are therfore unquiet, because they have no more. They set patternes be­fore 2 them too high for them to reach at an instant: Abra­hams full saile of faith, Pauls chariot of conscience, and those first Christians extasies of joy, with joy unspeakeable 1 Pet. 1. 18. and glorious even in the fiery tri­all: [Page 53] and if they are not thus (though their cases differ) downe they fall. They reade themselves still in a lecture of the law, and look for a deal of legall righteousnes to purge cō ­science, before Iustification by the bloud of Christ, made theirs by faith, to pacifie it: & if they have not, at the first Deus et natura non faci­unt saltū. leap what they would, they put off good conscience, as the high-priest Iudas, what is that to us?

I find more wicked people,Sōe think they have all good cōscience, and why? who think they have all good conscience. They sleepe out the storme, and doe not feele the heart-quake. The God of this world blinds them with pro­sperity. 1 If he can, they shal not 2 faile of profit, pleasure, or ho­nor, while the vines, & olives, and fig-trees are blasted, the brābles grow to a full height: therefore their consciences [Page 54] cannot but be good. They are 3 rock't a sleepe, and are not a­wake yet, they look not into the perfect law of liberty, and therefore (for want of fight) covenant with hell and death. Es. 28. They have leasure to doe no­thing 4 but to draw iniquity with cords of vanity, and sin as it were Es. 5. with cart-ropes: they still their consciences with sweet words, & couzen them with outward Luk. 15. 1 [...]. Matth. 7. et 25: formality. They are in their owne delights, as in their own proper places: and then as ele­ments 5 are not heavy when they are where they would be: so sinne troubles not their consciences while it is in its center. They are dead in sinnes 6 ph. 2. and trespasses; and if you lay the load of the whole world upō a dead man, he feels it not: so, nor conscience the heavy burthen of sin. But as a melan­cholick man, in his passionate [Page 55] pleasures forgets his owne thoughts, but when the game is ended, he thinks more dis­mally, though for the present he is set up to the merry pinne: so the poore sinner layes aside his pensivenesse to indulge to his presenr fancy, till the time of rousing comes. Hence, or from such like springs, wicked men thinke they have a good conscience, and therfore they thinke theyTherefore try whe­ther yee hold good conscience 1 Try the light of conscience hold it: therefore it behoves you to try whether you hold a good conscience, yea or no.

Do ye hold the light of con­science? good soules do desire to enform themselves in eve­ry particle of Gods will for faith and manners, As a good master desires to give light to his servants, that they may see to work: so deale good chri­stians with conscience. But do not you love ignorance? In­deed, [Page 56] ye come to the church, and heare the word, but yee quickly lay it aside, like a strait payr of shoes, wherein he can­not go in ease. How shall con­science work (think you) if it have no light? There is an in Lumen. 1 Innatum. 2 Semina­tum. bred light which will helpe in some things; but if ye have not that sowed light which the sower went out to sowe by the word of Christ, it is not so good as it should. Workes of darknesse will bee committed by men [...]n darkenesse, who love not light, because their deedes are e­vill: Doe yee therefore hold the light of conscience?

Do ye hold the love of con­science? you will all say, yes: &2 Try the love of conscience I grant that ye love it as a dog loves a cudgel. It is ready to smite you at every turne, as it can spy day at a little hole, and to make your hearts heavy in the midst of laughter, and doe you [Page 57] love this? A good mans loves it dearly. Oh saith he, let mee have a good conscience stil! let a righteous conscience smite mee stil: let it bee my counsellour, comforter, corre­ctor stil. But had you not ra­ther be without it? yee cannot gaine so much as you would for cōscience: ye cannot drink so freely of pleasure as you would for conscience: ye can­not advance your selves as you would for conscience, Oh how it troubles you! therefore ye wound it, smother it, stop the mouth of it, and will not heare it, though a good man might by it bee satisfied from Pro. 14, 14. himselfe, Is this to hold the love of conscience?

Do ye hold the worke of con­science? 3 Try the worke of conscience Es 57. A good man will let it perfect its work in the feare of God. He propounds fairly; he that is broken hearted shall bee [Page 58] comforted: he that is weary and pressed down with sinnes shalMath. 11. Apoc. 2. be refreshed: he that fights the good fight of faith, shall have the crown of life: he that adds to his faith knowledge, to his knowledge vertue, & so forth, shall make his calling and electi­on 2 Pet. 1. sure, because he shal neither be barren nor unfruitfull: hee that hath the fruits of the spi­rit,Gal. 5. 22. 23. against him there is no law to condemne. Hee applies as truely: but I have a broken heart, I am weary of sin, I fight faithfully according to strēgth received, I chaine my graces together in act (as occasion is offered) as I have them in ha­bit, and as I have the fruits of the spirit in me: therefore hee concludes as necessarily, ther­fore so long as I continue in this estate, I shal have comfort heere, and salvation hereafter. A wicked man wil sometimes [Page 59] suffer conscience to work too, according to light: Abimelechs conscience will not let him wrong Abrahams wife, whichGen. 20. comes not because the consci­ence is good out of faith unfai­ned, but good out of feare and awe. But tell me: doe yee suffer conscience to worke in all things? Then would yee so powerfully conclude against your selves, that yee must say,1 Cor. 6. 9. 10. I must amend, or perish. No unrighteous person what ever, whether fornicator, adulterer, reviler, drunkard, covetous per­son, extortioner, shal inherit the kingdome of heaven: but I am so, and so; therefore in this e­state, I shall never get heaven. Hee that neglects the call of God, shal call upon God, and God will not heare, but laughPro. 1. when his destruction comes: but I have done so; therefore God will deale so with mee. [Page 60] Hee that being often reproved, Pro. 29 1. hardneth his necke, shall sud­denly be destroyed without reme­dy: but I have hardened my necke against all reproofes; therfore what may I look for (if I amend not) but destructi­on? Doe ye thus conclude for your amendment? Doe ye not rather conclude quite other­wise? Gods word saith so, & so; but I do not so do; or if I do otherwise, God will save sin­ners, and I shall escape. Is this to hold the worke of cosci­ence?

Lastly, doe yee hold the4 Try the charge of conscience. charge of conscience? What an universal bishopricke hath conscience over the whole man, and all of man? There is no inclination, imagination, power, thought, word, or deed, but it is under the power of conscience, and do ye hold this? Davids conscience loo­ked [Page 61] to his inclinations; I wasPsal. 18. 23 upright before God, and kept my selfe from my wickednesse. Agurs conscience looked to his understanding & thoughts; if thou hast done foolishly, if Pro. 30. 21 thou have thought evill, lay thy hand upon thy mouth. Davids conscience looked to his words; I will keepe my mouth with a bridle: and to his deeds,Psal 39. I said I will take heede unto my waies. But as Christ did mourn within himselfe, when he saw the multitude, because they were as sheepe without a shep­herd: Mat. 9. 36. so may you for the neg­lect of conscience in all these. Yee are inclined to every evil way, yet conscience takes no notice. How is your under­standing overwhelmed with ignorance, and stuffed with worldly vanity? How are your memories charged with unprofitables, and your affe­ctions [Page 62] lavished wickedly, and yet conscience is silent? your thoughts, words, and deedes, are not visited by conscience as they should. It neither viewes, nor censures, nor cor­rects, as is meete. Oh why doe you not hold conscience? Let it looke to every secret, and when it knows the duty, let it looke about and apply it (as need is) to every part & power of body and soule. This will work amendment for the pre­sent, and care for the time to come, and so shall yee hold conscience.

It may be you will say, howHow to help to the holding of consci­ence. shall I helpe my selfe forward to such a glorious work? I an­swer, Get a a rich mine of grace and duty into your hearts. As a 1 good man hath a good trea­sure in his heart: so must you, by laying up the word in your Deut. 16. Pro. 6. hearts, and binding it to your [Page 63] hearts, by a powerful impres­sion. 1 Present this treasure to your consciences, that it may make you smite your selves upon your thighes, and say, what have I done? Then 3 walke in the presence of God, as David, when I awake, I Psal. 139. am ever before thee: and then the servant will worke when hee is before his master. Next, have a setled watch­fulnesse 4 over all your wayes, covenanting with heart, eyes, tongue, and hand, not wilfully to sinne against God.

And lastly, commit your 5 waeyes to GOD by hearty prayers, and hee will rectifie all by the bloud and spirit of your JESVS: and so, surely, shall you hold both faith, and a good consci­ence too, to the comfort of your soules, and to [Page 64] the Glory of your GOD, to whom bee praise, pow­er, and Glory now, and for ever,

Amen.