as the Apostle saith God hath put all things vnder his feet and hath giuen him to be the head ouer all things to the Church which is his body Secondly Christ hath most perfectly whatsoeuer may be most necessary for the life and saluation of his Church It pleased the Father that in him should all fulnesse dwell Col. 1.19 2.9 Iohn 1.16 and out of his fulnesse we all receiue grace for grace he being made of God vnto vs wisdome righteousnesse sanctification and redemption 1 Cor. 1.30 Apoc. 9. Ioh. 10 27 28. Eph. 5.26 Rom. 8. He doth redeeme the Church by his bloud preserue it by his power instruct it by his Word renue and lead it by his Spirit Thirdly in all the controuersies betwixt God his creatures and the Church shee hath none to answer for her to pleade her cause and procure her peace Es 9.6 Eph. 5.23 but onely Iesus Christ the Counsellor and Prince of peace as the wife her husbâ—nd Fourthly Christ doth the duty of a Head that is giue spirituall sense by the sauing vnderstanding of spirituall things and motion by giuing strength and power to walke in them Yea he doth knit and ioyne the parts together to him by merit and spirit Eph. 4.16 and giue effectuall power to euery pâ—rt to doe its office Yea he so farre doth these good offices for his Church as her Head that as the head cannot be taken from the body without the certaine death and ruine thereof so as it is well said without Christ the Church is nothing else but as a dead carkasse Thus Christ being the vndoubted Head of the Church we may be sure that that is the true Chruch whereof hee is the Head Secondly wee cannot bee assured that that is the true Church whereof the Pope is the head and that vpon these grounds First we haue no assurance that Iesus Christ requires a Deputy in this world to wit as Mediatour for wee know that a Deputy serueth to supply the absence of the principall whereas Christ is alwaies present by his word spirit Mat. 28.20 Ioh. 14 16. Totum Christi secuâ—â—â—m esse essent aâ—c Act. 3.21 Totuâ— Christus secundum â—sâ—â— pâ—rsonâ—e Act. 2â— 28 Ioâ—â—â—â— If you say that he is absent in respect of bodily presence I confesse that if you respect the whole essence of Christ his body is in Heauen and the Heauens must containe him till his comming againe but if you doe respect the whole person of Christ of whom when the Scripture doth speakâ— it doth attribute that vnto whole Christ which is proper to either nature so we say that Christ is present with vs though his body be in Heauen because we are not without the blessed communion and fellowship of the diuine nature Neither to his sufficient presence doe we neede his body now for though the Kings body bee onely at the Court yet is he a sufficient head for gouernement vnder God of his whole Kingdomes as his body politike Secondly we cannot be sure if Christ were altogether absent that any man in the world by vertue of any coined diuine anointing is able to supply his place For though as God the Kings and Princes of the earth are his Deputies to see his lawes obserued and to execute his iudgements because he hath made them so yet as Mediatour and Head of the Church he hath none partly because he hath made none Heb. 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and partly because his office is such as passeth not from one to another For euery worke of a Mediatour is a compound worke issuing from two natures concurring in the same action as the carued worke of Aholiab and Bezaleel was the issue of their bodies and soules in which respect there is required a strength aboue any created power Thirdly because the Papists say that the Pope is not the head of the Church in such a soueraigne and principall manner as Christ but the Ministeriall Head ouer the whole Church vpon earth therefore I adde this that we cannot be sure that a deputation of any inferiour gouernment and ministery is put ouer to any one man whatsoeuer For there are three things which doe hinder our through perswasion in this point First that Christ doth reserue euen outward administration in his owne power For it is he which sendeth forth his word and spirit which hath ordained a ministery fitted Euangelists Pastors Doctors whence he is called the Arch-shepherd It is he who assisteth his ministery with power and hath prouided the trumpet and sword of the magistracy to call and to dissolue counsels to summon and to disparcle armieâ— to defend his Church so farre as it is good for her from Satan the liar by heresie and Satan the murtherer by persecution Therefore what need haue we of a ministeriall head Secondly that there is no ministeriall head but must worke ministerially that which the principall head doth principally For else it is but a rotten head such as the Wolfe found in the caruers shop without wit or braines But no mortall man nor Angell can doe that which Christ our head doth because the office of his headship is executed by two natures concurring in one person Christ as I said before Thirdly Christo sâ—cluso that then there should be a Lordlike power ouer the whole Church vpon earth out of Christ in some creature which cannot be For ye know what Paul saith There are many diuisions or diuersities of ministeries 1 Cor. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or administrations but the same or one Lord. So that as it is with Kings who are neuer out of their kingdomes though there are diuers officers vnder them yet there is but one in whom there is Regall power and that is the king himselfe so in this kingdome of heauen vpon earth the Church I meane though there are diuers offices yet hee keepes the royalty in himselfe which if he haue put ouer vnto another it must either fasten vpon him sloth or at the least ease to put the burthen of gouernment vpon a weaker persons shoulders or it must make vs say that hee hath done a needlesse thing to make a substitute in his own presence to doe that which is impossible 4. Lastly if Iesus Christ were absent and it were possible that there could be a deputy yet wee cannot bee sure that the Pope is he And of this I shall giue you foure grounds of suspicion First because it standeth vpon improbable interpretations such as can neither arise properly nor figuratiuely such as cannot be deriued by any succession to confirme the doctrine which they now hold concerning their great head They say that God said to Peter Thou art Peter and vpon this rocke will I build my Church and to thee will I giue the keies of the kingdome of heauen and againe feede my sheepe Therefore they say he said to Peter as their new doctrine concludeth I make thee Vicar and
Christ in his life death resurrection and ascension there being two things distinctly to be conceiued which yet goe together in time first our being made members and secondly our receiuing the gifts of members vpon this I say there will grow two questions wherein our consciences will desire satisfaction whereunto I would intreat you to attend in their order The first is this How we may know that we are made liuing members of Christ How we may know that we are made liuing members of Christ It is a sweet question and worthy our consideration Therefore marke diligently that this secret will be discouered vnto vs by three signes especially The first signe of our being a member of Christ is If we are borne againe No member can be a member of the bodie but by naturall generation and therefore in the want of armes and legs all that are made by Artizans are but counterfeit members so none can be a member of Christ but by spirituall regeneration Therefore through the power of Gods spirit and word we must finde an alteration in all the parts and powers of the bodie and soule from what we are by nature This is called a turning in the Scriptures when of Prodigals we become Conuerts feeding no longer vpon the husks of swine those noysome and filthy lusts of the flesh but of the feast of fat things and fined wines as Esay speaketh or of the fat calfe which God hath prouided Esai 25.6 Luke 25. that is chearing our hearts with the wisdome of Christ against our folly and blindnesse with the righteousnesse of Christ against our guiltinesse with the sanctification of Christ against the reliques of our sinne and vncleannesse 1 Cor. â— 3 and with the redemption of Christ against our apostaticall and back-sliding hearts The second signe of our being a member of Christ is If we receiue new sense and motion from the head As in the naturall bodie all the members doe receiue sense and motion from the head so in the spirituall bodie For though there be no naturall connexion of parts betwixt Christ and vs Act. 3.21 the heauen containing him in respect of his bodily presence and we being here on the earth yet by vertue of the spirituall ligatures and ties of faith which is Gods ordinance to this end wee haue no lesse reall coniunction though we cannot see it than naturall head and members haue Wee cannot see the coniunction betwixt man and wife who yet are one flesh though they are a thousand miles asunder Prov. 2.17 by vertue of that contract and couenant of God betwixt them The vnion betwixt the beasts and the wheeles in Ezekiels vision was not visible Ezek. 1.21 yet it was reall because the spirit of the beasts was in the wheeles which made them moue together and stand still together So it is betwixt our Head and vs. If therefore by vertue of this vnion we doe not daunce after natures pipe which the Apostle calleth walking after the flesh or sowing to the flesh or fulfilling the lusts of the flesh but are moued to walke after the spirit so to runne that we may obtaine not to be clogged with the earth but to haue our conuersation in heauen to sit with Christ in heauenly places and in our whole course though with much strife and reluctation to moue vpwards then may we safely say that we are members of Christ The third signe of our being a member of Christ is if we worke for the head As the whole naturall bodie is vnder the obedience of the head so the whole spirituall bodie doth worke for its head as for its king and soueraigne If the head be warred against the foot runneth or standeth and the hand doth defend if the head be in peace the whole bodie maintaineth its honour vseth meanes to better vnderstanding to ripen iudgement to corroborate memorie to quicken senses and to performe other offices vnto it So must we worke for Christ he must increase we must decrease All our labour must be to maintaine his honour therefore wee must denie our selues to wit our naturall iudgements wills affections and the worth of our workeâ—â—hat Christ may be all in all vnto vs and wee may cry out with that blessed Martyr None to Christ none to Christ Oh that we had hearts to try our selues by these signes How great will our comfort be if we can finde our selues to be members of Christ Some men ioy that their armes and legs are members of sound and healthfull bodies but it is no matter though the outer man perish so long as the inward man by being a member of Christ is renewed daily I bowe therefore the knees of my heart vnto the Father of our Lord Iesus Christ and beseech him that hee would grant both to you all and me and all Gods people that wee may for euer proue our selues to be borne againe to receiue heauenly motion from Christ and to worke for him that so wee may proue our selues to be his members I will open a little light vnto you in these three points We may know our selues to be borne againe How wee may know our selues to be borne againe if God haue giuen vs a conscionable care to nourish the hid man of the heart Euery thing hath a naturall instinct to nourish it selfe so soone as it hath a naturall production euen so must wee haue 1 Pet. 2.2 For therefore Peter saith As new borne babes desire the sincere milke of the word that yee may grow thereby As babes desire the mothers dug so must our soules if they be regenerated desire the word of God How is that 1 Vnappeasably I answer First wee must desire it vnappeasably Giue a childe houses and lands gold and gaine profit and pleasure and nothing will content it but a dug so all the world is worth nothing to Gods babes without the word Psal 1 19. as Dauid saith The word of thy mouth is dearer vnto me than thousands of gold and siluer Secondly we must desire the word constantly 2 Constantly Little children doe not onely desire the dugge waking but when they are asleepe their lips will be going so Gods babes though they being ouertaken with drowsinesse cry out with the Spouse I sleepe yet their hearts awake Cant. 5.2 and when they are most drowsie they will be nibbling vpon the word yea they cannot be content without it For looke as the needle of a Diall doth nothing but tremble and shake and hath no rest till it be turned vpon the North pole so the heart of Gods childe can haue no peace in any degree of securitie till it be raised feelingly to imbrace the word of God againe 3 Cryingly Thirdly we must desire the word cryingly Euery one of vs do see the new-borne babe to cry for the dugge euen so must we for the word We must cry to God for it and desire him that we may neuer be
we loue the bag better than the Pulpet and we delight more to prare with them for ours than to pray with them for themselues and theirs we are spots and blots in the beautifull assembly of the Saints What beauty is it to see those that should liue in Heauen and draw their people after them to liue in the holes of the earth like Moles and muck-wormes Who will beleeue him that saith Heauen is the best place in the world when all his businesse is to make his nest vpon the earth I dare not say that there ought to be no care for earthly things for we haue bodies that doe depend vpon vs as well as soules but when the thorns do so choake the good seed in vs that the beauty of Gods house decaieth then woe vnto vs. Thirdly it may be done by our wickednesse if the white Nazarites become as blacke as coales if Iacobs smooth voice be accompanied with Esaus rough hands if studies be turned into tap-houses and tauernes and holy tongues which should speake blessings into tongues of wantonnesse and vanity how doth the beauty of Gods house in vs looke like a stinking dunghill to all godly beholders In the feare of God therefore cast we these filthy coales out of our hands we haue sinned against Gods beauty too much already and these miserable times doe call for more beauty in our selues and for more godly care by praying preaching and examples that more of Gods beauty may appeare in those congregations ouer which God hath made vs Shepherds Oh it is a fearefull case to refuse operatiue knowledge Hosh 4 and to forsake the law and fearefull shall be the iudgement vpon such Priests Hosh 10. they shall weepe for want thornes and thistles shall grow vpon their altars Vse 2 Thus haue I spoken vnto you my brethren and so vnto you as I haue not forgot my selfe behold if you will not heare I will turne vnto the people Listen my beloued you haue heard that Gods house hath glorious beautie to draw you to loue it I beseech you by the mercies of God to yeeld vnto two suites which I shall make vnto you My first suit is that you willl bee prouoked and fiered with this beauty I could tell you that the name of this place is the Lord is there that Iesus Christ walketh about this candlesticke that the Holy Ghost is present to second the word in the hearts of all beleeuers that the good Angels doe pry into with admiration the holy fellowship which we haue with God and man but though I doe passe by the beauty of persons the beauty of things may through Gods blessing preuaile with vs. Would you goe to heauen It is the beauty of Gods house which shall lift you vp thither Would you faine see Satan vanquished it is the beauty of Gods house shall doe it the preaching of the Gospell shall make Satan fall downe from heauen like lightning Would you discouer the wickednesse of your owne hearts that you may amend It is the beauty of Gods house that is the discerner of our thoughts and intents of our hearts Heb. 4.12 13. Would you willingly see God in his ordinances and more than an earthen vessell in the congregation of the Saints It is the beauty of Gods house that will manifest the secrets of your hearts vnto you 1 Cor. 14.24 25. and will make you fall downe on your faces and say plainly God is in vs indeed It is true indeed you will say that you can pray and sing Psalmes and that you can haue the word of God at home and therefore this is no such great beauty But let me say with the Apostle Heb. 13.22 I beseech you suffer the words of exhortation for I haue written vnto you in few words as if I should say It is necessary that with a good heart you goe to behold the beauty of Gods house in the preaching of the word because the Scripture is so briefe My second suit is that you would doe your best to make the beauty of Gods house appeare more beautifull through you He that seeth the worth of a thing thorowly will doe his best to make it appeare the more worthy through him both in affection in word and in action he will thinke of it more intirely hee will speake of it with greater praises commendations and if it be within his reach and he be capable he will doe his best to procure it So let vs deale with the house of God and the beauty thereof let vs thinke of it as of the glory of Israel the testimony of Gods presence Let vs not thinke our best words too good for it either in thanksgiuing to God that we haue had it thus long or in praying to him that hee would be pleased for Christs sake to continue it amongst vs still or in commending it to others and perswading them to giue it that right and place in their hearts which it requireth and for our actions ô that we would liue worthy of it Holinesse becommeth Gods house for euer from which if we degenerate what can we expect but that God should take away this beauty and giue vs vp to vile affections to goe a whoring after our owne inuentions What shall I now say vnto you I will put you in minde of a pretty custome in Hungary If an Hungarian bee called a coward he doth neuer wash off the disgrace except he haue proued himselfe in single combat with a Turke I confesse I haue done as much as called you all cowards He that vseth switch and spurre doth as much as tell others that his horse is dull and he that vseth pressing exhortations and motiues doth all one as if he should tell them that they are dull of hearing and too slow to right their owne causes against the propensity of their cursed natures to the contrary You shall neuer wash off this aspersion except you enter Duell with that damnable Turke Security I might tell you how it lulleth vs asleepe in a cursed peace and makes euery one of vs from top to toe neither to minde heauen nor hell how it makes vs pollute our consciences and sinne against them for a friend for a see how it makes the foundations of the earth to be out of course but I passe these things and intreat you only to see how it makes vs prophane Gods Sabbaths pollute his ordinances because it doth blinde vs from seeing the beauty of the Lord. Oh therefore as wee loue God and our soules let vs fight against it by walking as in the sight and presence of our God and as by thinking speaking doing all things in this meeting as if the great king of heauen and earth were with vs in our charge inquiry verdict and sentence so by humbly crauing at Gods hand with the blinde man in the Gospell Lord that I may receiue my sight that wee seeing Gods beauty may admire it we admiting it may
God The third ground whereto the doctrine of this Text is referred is this that True Religion is a mercifull Religion It maketh vs saith Iames here to visit the fatherlesse and widowes in their aduersities Religion is as it were an order and seruice after Gods owne heart who is a God of loue and mercie When God promiseth to giue his people Priests who should pitie them and haue a mercifull care of them he calleth them Priests after his owne heart that is Ierem. who shall be mercifull as he is mercifull Religion therefore being an issue of Gods will and nature it must needs sauour of mercie and compassion Againe the fruits of Religion are Loue Ioy Peace Long-suffering Gentlenesse Galath 5.22 Goodnesse which all are either mother daughter members or companions of that which wee call Mercie And how can Religion be other which is the exercise of a mother The Church is called the Mother of vs all and we know Galath 4. from that ancient iudgement of Salomon that shee who had most affection to the childe was the true mother that the exercise of a mother is mercie Now from this ground I would inforce two things Vse 1 First that euery one of vs must striue to be mercifull as our heauenly Father is mercifull This is that which will assure vs that we are truly religious No mercie no religion God is immediatly mercifull to vs himselfe when he sends his Spirit into our hearts to teach vs correct and comfort vs according to our necessities and hee maketh all the creatures of heauen and earth to be liberall vnto vs and helpfull in some kinde or other and all to this end that we being knit vnto him by true religion may be prouoked to be mercifull also yea we must be so euen vnto the enemies of religion We see many times that no ciuill cause maketh a more seuere and cruel warre than Religion doth When the Reubenites Gadites and Manassites had set vp an Altar by Iordan their brethren thinking that it had beene to separate religion presently mustered their forces against them The Iewes and Samaritanes being of diuers religions euen Peter could smell of this naturall crueltie saying Master call for fire from heauen to consume the Samaritanes but Christ crushed it saying Yee know not of what Spirit you are Yea saith Christ speaking of them who shall take his Disciples to taske for religion sake They shall excommunicate you and kill you and in so doing they shall thinke that they doe God good seruice But we must striue against this crueltie and exercise mercie as the proper fruit of religion If we shall beleeue the declamations of the Iesuits they will tell vs that yet wee are not mercifull and therefore they crie out against our crueltie exercised vpon the Pope-holy Catholikes in tearing chopping and burning of them together with the making of their members a prey to the fowles of heauen and the like Is this mercie say they No surely as it is barely looked vpon without searching into the cause Yet when wee doe see many knowne Papists in the Land and none capitally punished but Traitors and when we doe see that such are punished no otherwise than traytours were punished when Popery vsurped vpon vs and when withall we doe consider that we haue no law to put any Papist to death for his conscience sake or if wee haue a law in that ancient Statute of their owne concerning the burning of Heretikes by vertue whereof they consumed vs that yet none of their bodies euer felt those flames when we doe see I say and consider these things we do reioice in our religion finding mercie in it and doe encourage our selues to goe on still both to proceed mildly against them to pitie and to pray for them and by walking holily before them to trie if yet God will haue mercie on them and bring them to know the Truth Vse 2 Secondly Wee learne also from the former ground that wee haue iust cause to suspect that the religion of the Church of Rome is not the true Religion We know that Rome is spirituall Aegypt Apoc. 11. and that shee letteth the corpses of the Saints lie dead in the streets We see that her instruments are fire and sword and that her meanes are power and policie by hooke and crooke as we say Euery time the fifth of Nouember returneth it calleth to our minde enough of this kinde if we could forget the Popes practises against the Emperours We know that their partie would haue destroyed our whole State euen the breath of our nostrils and creame of our Land at one blow Wee see also so farre as their close policie will giue vs leaue the crueltie of their Inquisitions They aske vs where is our religion saue in little nookes and corners of the world We answer that they might soone see if they would for it would burst out as the noone day in the midst of their darkest darknesse if their Holy-houses as they wrongfully call them did not deuoure the professors of it so soone as euer they looke out We see also how many men women young men and maids were by the cursed Idoll of the Masse brought to their buriall in their owne ashes They dare not for their liues lay this their crueltie aside lest liuing so like open and innocent Doues as we doe in respect of their Iesuited Papists they should soone bring their multitudes into a bunch or two after the Vintage or a gleaning after the haruest As therefore Iaacob said of Simeon and Leui Gen. 49.6 7. in whose habitations were the instruments of crueltie so let vs say to Popery Into their secret let not my soule come my glory be not thou ioyned with their assembly Cursed be their wrath for it was fierce and their rage for it was cruell Ob. It may bee you will say Are they not full of workes of mercy in respect of vs Sol. It is true indeed that they are full in shew yet consider with me three things First If wee should neuer so much abound in them if we should exhaust our goods estates lands and liuings yet it would be nothing in their eyes They account them but morall and not religious workes euen such as Heathens doe worke and all because we are not Papists No maruell therefore though they cannot see what good we doe See Doctor Will. Cat. of good W. in the end of his Synop Heb. 6.10 Secondly Blessed be God there are thousands amongst vs of whom according to their abilities we may say as the Apostle to the Hebrewes God is not vnrighteous that hee should forget their worke and labour of loue which they haue shewed toward his name in that they haue ministred to the Saints and yet minister There are many I say whose bowels of mercy doe carry them to counsell the giddy Consule castâ—ga solare remitte fâ—r ora correct the obstinate forgiue the penitent comfort the wounded
in praying with him yea though his tongue be the pen of a ready writer Truly none in it selfe but as the sighes and grones of the heart are linked together in loue to knocke at the gates of heauen to talke with God to binde and open his hands to goe into Gods treasury and fill our selues of Gods dainties or at the least to view them and by confidence to craue and enjoy them What beauty is there to heare a company of people to cleere their throats and to chant out a Psalme or song yea though spirituall None in it selfe but as by the voice the graces of the spirit in the heart are exercised as faith in promises feare in threatnings loue and joy in mercies humility in arguments of power and the like When melody is thus made to God in the hid man of the heart this is beauty indeed These are also the beauty of the Lord in our Assemblies saue that now they are more beautifull because knowledge abounds as the waters of the Sea Es 11. in a more plentifull and seasoning manner as also now the sacrifice is more excellent being that one once for all appearing before God for vs and presenting his merits to God as a perfect and sufficient attonement in our behalfe in the highest heauens where is glory for euermore Vse 1 Seeing therefore that the house of God hath such beauty in it let vs looke vpon it and so carry our selues that it may not be wronged by vs but that it may haue the best aduantage to doe vs good To presse this I come first to you my fellow labourers in Christ intreating you in the bowels of our common Sauiour not to besmeare this beauty of the Lord to make the people out of loue with it You know that once the sonnes of Ely made the people to abhorre the sacrifices once was too too often God forbid it should be so againe It is true wee ordinarily complaine of our people and truly wee haue too just cause it being the fault of most to seeke their owne and not either Gods by giuing him his duty or ours by giuing vs our due but be we sure that the blacke coale be not in our own hands It is truly said that our fancy first wrought a face in the Moone from the vnequall enlightning of her vnequall substance and that afterward it was thought that the Sunne had a face too as it may seeme because it should not be outfaced of the Moone God forbid that we who should be as the Sunne in glorious presidents amid this crooked generation should haue our blots and spots because they are to bee found in the Moone and other sublunary creatures within the cope and compasse of our lots our earthly heauens It will condemne them not helpe vs if they bee worse than wee Let them goe alone yet with our compassions teares prayers preachings and examples following to reuoke them but for vs take wee heede that we lay not the least blot vpon the beauty of Gods house either by our Preaching or by our Practice We may doe it by preaching when wee doe discouer either Idlenesse or Pride in preaching Sometimes Idlenesse spewes in the face of this beauty when wee speake whatsoeuer commeth next hand and making a shift to out-runne the houre-glasse with some verball discourse neuer aime before we shoot to pierce and batter the throne of Satan that Christ may dwell in our peoples hearts by faith Sometimes pride creepes vp into the Pulpet and doth so ruffle in false colours that the humble hearer cannot see God in his ordinance Hence is it that euery word shall be so marshalled and euery sentence with its apt fall shâ—ll lie in such aequipage as if the owner were cousen German to that proud man of sinne whose name is six-hundred-sixty-six 666 Hence is it that some are content to borrow their preachings from his Chaplaines as Cowesta Bercorius and a rabble of his croaking Postillers wherein they onely magnifie Player-like conceits and Frier-like elegancies and so make themselues like tinckling Cymbals tickling the eare but not turning the heart vnto God Hearken my brother what Zerubbabel answered to the enemies of Iudah who offered their seruice craftily to build the Temple Ezr. 4 3. It is not for you but for vs to build the house vnto our God So let vs say vnto Popish Authors We need none of your helpe to instruct in righteousnesse and to conuert and comfort our brethren that they may be temples of the holy Ghost Doe we not know that it is a Iesuiticall brag that we are not able to stand before them for learning and eloquence and that all Europe is beholding to their Church for her knowledge Do we not see how ready they are to feede our humors by printing and reprinting such moth-eaten Bookes of theirs as the * Such as think that a pâ—ore Amos plaine Preacher is not worth the hearing Amaziahs of the time doe most hunt after Shall wee thus seed our enemies humors and in magnifying our selues make them swell who are too proud already God forbid I know that there may bee vse of Popish Writers to shew that true mens siluer may be in a theeues purse to confute themselues and to shew the confusions of Babel as is told them to their faces while they are driuen to say through want of sufficient answers wee are wounded with our owne weapons saue that they haue this poore and silly sleight Pâ—â—sâ—â—js â—eunis coâ—sigâ—inâ— that all their diuisions in opinion are compounded in the vnity of their monstrous head before whom they will lay their hands vpon their mouthes when he shall determine yet to lay our foundation in them as too too many doe in Aquinas his Schoole and to build our congregations by them with such poore and powerlesse conceits as are spunne out of the word of the spirit by their wisdome of the flesh doth deforme the beauty of Gods house Secondly we may besmeare the beauty of the Lord by practise to wit partly by ordinarinesse partly by worldlinesse and partly by wickednesse First wee may doe it by ordinarinesse when we doe too much frequent the company of our people It is true that Paul himselfe vpon occasion met his friends at the three Tauernes where no doubt there was much passage much people but seldome hath some sauour in it especially in sports and recreations when mirth breeds familiarity and familiarity contempt Oh how much honour doth bowlings cardings dicings and the like steale from the persons and seruice of the Tribe of Leui who willingly forget that all things are lawfull but all things are not expedient whereas seldomnesse doth make the young men when they see vs to hide themselues the aged to arise and stand vp the Princes to stay talke Iob 29.8 9. and lay their hands vpon their mouthes as Iob speaketh of himselfe Secondly it may bee done by our worldlinesse If with Iudas
that we may be afraid to abuse our consciences for this we may be assured of that though our consciences be calmed for a time yet as Nycippus his sheepe brought forth a Lion which portended to tyrannie so our consciences which seeme to be as quiet as lambes will at the last bring forth roaring as a presagement of our eternall thraldome Soli Deo gloria THE HID MAN OF THE HEART VPON 2 CORINTH 5.17 By ROBERT ABBOT LONDON Printed by John Haviland for Nathaniel Butter 1623. TO THE RIGHT WORSHIPFVLL SIR HENRY BAKER Knight and Baronet and to the Lady KATHERINE his religious and louing Wife Grace in this world and glory in the world to come through CHRIST our LORD RIGHT WORSHIPFVLL The rule is not more old than good Ingenuum est fatâ—râ— per quem profâ—â—cris That it is an ingenuous thing to confesse by whom we reape profit Hauing therefore by good proofe found your hands not to be sealed vp to me though I beg no new fauours because through Gods mercy I haue learned to want and to abound and in all estates to be content yet I humbly beseech you to giue me leaue freely to acknowledge your loue vnto me It was not wiâ—hout your charge that I came first to settle in this Couâ—â—ry neither haue I here continued without the inlargement of my Librarie by your Bookes bestowed vpon me What therefore can I render vnto you besides my publike Ministerie but some such poore acknowledgment as this is A plaine Sermon I confesse it is yet such an interpreter of my heart that I hope you shall plainly see my honest desires to lay before you a picture of your together with the rest of Gods peoples gratious estates It was a vse in rich mens feasts Herodot lib. 3. amongst the Aegyptians of old to appoint one who should shew a wodden carkasse of a man liuelily cut out to euery guest and to say to this effect So eat drinke and delight thy selfe as withall thou cast thy eye vpon this which sheweth thee what thou shalt be when thou art dead It may be this spirituall anatomie which I offer vnto you may haue as good a vse to call backe our ouer-lauish loues from the delights of this world by shewing vs either what we are or what we should be What though it be rudely cut yet when I remember a worthy speech of your owne What care I for a young man who can talke of genus and species and other logicall and philosophicall subtleties giue me an experienced Preacher who can speake to the heart I cannot doubt of your louing entertainment of this my homely worke I know you neglect not any humane Arts prouided they doe prepare and not imprison our wits from more noble imployments Modo praepareat noâ— detincâ—â—t ingentum it hath beene your glory to be well seene in some of them yet when I doe consider what S. Augustine saith if my memory faile not Surgâ—â—◠〈…〉 〈…〉 〈◊〉 â—â—â—orâ—â— trâ—â—â—â—â—◠〈…〉 The vnlearned arise and take heauen by violence whereas great Doctors are thrust into Hell and when I see that many thriue in grace who haue no learning but Scripture and no eloquence but what conscience doth dictate I cannot but humbly pray to God that you may alwaies be of that minde which you dâ—e d scouer in that gratious speech I know right well that they are to be found in the world who will lay other draughts of holinesse before you than you shall here finde They will tell you of Masses of haire-cloth of whippings of pilgrimages and other penances and were it not that God hath taught you already to discouer the hypocrisies of these and to see that to stop the mouth of conscience for a time they may be practised by the wickedest wretches they might haply preuaile with you being gilded ouer by the subtleties of Antichrist But blessed be God your soules are from amongst Lions and I hope you haue beene longer trained vp in Christs schoole than to be so gulled with such impostures My care and prayer to God for you shall rather be that yee may adorne the profession of the Gospell which yee haue vndertaken There are too many in the world who with Caius Curio are singularly eloquent Lin. vitae ex vell Patâ—râ— lib. 2. and wittily wicked but how much better is it to haue a flower tongue and a duller braine with more true godlinesse and honestie Goe on I humbly beseech you to be recluses from the world and from the wickednesse of it And because there are many who are like Copronimus of whom it is said Neâ— ChristianuÌ„ nec Iudaeum nec Paganum fuâ—sse sed colluuiâ—m quandam impietatis that though he would be called a Christian yet he was neither Christian nor Iew nor Pagan but a very sinke and puddle of sinne thâ—refore how will it honour such persons as yee are to redeeme the câ—edit of the Gospell fâ—om obloquie and to honour God by sincere and constant practises of pietie They lay a kinde of disgrace vpon God as well as vpon the Gospell that would be accounted Christians and yet are not good If a King should send with instructions for the presenting of his person and will to another Prince such a messenger as could not execute it did it not lay this disgrace vpon him that he is not able to chuse a fit person to doe his businesse So is it disgracefull to God to send such an one into the world in his name and with the honourable title of his seruant yea Sonne who doth the errand of the world the flesh and the deuill rather than of him whose name he beareth That therefore the censure of the Cynick vpon the common people who did highly extoll those that contemned money and yet were very money-mongers themselues may not fall vpon you let it be your glory and your reioycing not onely to praise and countenance the vertuous but also as you haue begun to be of the same knot and blessed societie I know that this must be effected by a spirituall death vnto the world and sinne but if it were a comfort to be put to death with Phocion 〈…〉 because Phocion was innocent and well-deseruing of the Common-wealth then how much comfort may it be vnto vs to haue fellowship in the death of Christ to our death vnto sinne and in his resurrection to our rising vnto newnesse of life This Sermon shall through Gods blessing a little helpe you forward in this gracious worke in which respect my humble suit vnto you is that you would be pleased to vse it as your owne I was loth to let you passe amongst my publike acknowledgments of others loues though I cannot at thiâ— tiâ—e giue you what place you haue and I would be lotâ— that now I doe shew my selfe vnto you I should not giue you that content which I desire To end in a word SIR let me put you
in his ordinances We sinne against Christ in his owne person either when we expect the forgiuenesse of sinnes and iustification from God for the workes of righteousnesse whiâ—h we haue done through the assistance of Goâ—s grace for by how much we flâ—â— to any thing o t of Christ by so much wee derogate from the worth oâ— Christ or when wee doe noâ— learne to know him in his natures and offices and worke as God hath set him forth to be a reconciliation through faith in his bloud Rom 3.25 Hebr. 2.3 to dâ—clare his righteousnesse c. for what is this but to neglect so great saluation or else when we returne to the lusts of our former ignorance as Peter speaketh 1 Pet. 1.14 18 19. for as this is to sinne that the merits of Christ may abound so in a manner wee doe account the bloud of Christ an impure thing and therefore doe rather cleaue to sinne than to it which is alone able to purge our consciences from dead workes to serue the liuing God Secondly wee may sinne against Christ himselfe in his ordinances both in the Word and Sacrament We sinne against Christ in his word either when we despise the ministerie thereof as a poore powerlesse and beggarly means to bring vs to saluation whereof Christ speaketh He that despiseth you despiseth me or when we apply not the promises to our owne soules in particular For what is this but to say that Christ came in vaine In vaine should â—he clouds drop fatnesse if the showres that be sent by God should not be applied vnto the earth so in vaine should our Christ be giuen if he should not be applied to euery soule by it selfe to whom he is giuen I know that Christ haâ—h not spoken vnto me by name but if when a man doth bequeath legacies to all the sonnes of my father I will come in for a share though I am not named how then can I doe lesse than sinne against the will and new testament of Iesus if I that am a sonne of my Father in heauen to whose sonnes all things are giuen doe not come in for a childes part for my selfe in particular Lastly wee sinne against Christ in the Sacrament when we doe receiue it with a prophane and vnworthy heart Yee know the words of the Apostle 1 Cor. 21.27 Whosoeuer shall eat this bread and drinke the cup of the Lord vnworthily shall be guilty of the bodie and bloud of the Lord. If therefore we receiue bare signes of bread and wine and doe not discerne the Lords bodie yea and receiue it according to the spiâ—ituall manner of perceiuing and receiuing wherein God doth offer him and communicate him vnto vs or if wee doe denie the truth of these signes by transubstantiation whereby it is childishly faigned that the substance of bread and wine doth passe away and the very bodie and bloud of Iesus Christ doe come in the roome whereto besides the word of God euen our very senses doe giue the lie or if we come to eat this Lambe but without the herbes of godly sorrow or lastly if we by sealing Christ vnto vs when he belongeth not to vs doe betray him into the hands of an impenitent and vnbeleeuing heart then doe we sinne against our blessed Sauiour in the Sacrament Loe thus my brethren beloued Philip. 4.1 and longed for haue I shewed you in part how we may be said to sinne against Christ that so we may auoid the danger God stirre vs vp and sanctâ—fie our hearts and minds wisely to consider these things How miserable are we if we are not in Christ yet to be in Christ is impossible if we sinne against him Alas Lord what then can we doe to helpe our selues Plow vp we humbly beseech thee ô thou Creator of cleane hearts the fallow ground of our hearts cut vs off from the old Adam by that circumcision which is made without hands glew vs vnto thy selfe in thine only Sonne Iesus Christ by a true and a liuing faith out of his fulnesse let vs all receiue grace for grace open from him a fountaine for vs the house of Dauid for sinne and for vncleannesse that wee hauing abilitie and power of not sinning willingly either against thee our God or against him our Sauiour either in his members or in his owne person either in his ordinances or in himselfe we may doe accordingly that so we assuring our hearts that we are in Christ and new creatures we may liue like Christians and by power from on high prepare our selues for that new estate in heauen which thou at the last wilt bring vs vnto to thy eternall glory and our eternall comfort Euen so Amen A PREVENTER OF SECVRITIE VPON 1 PETER 4.7 By ROBERT ABBOT LONDON Printed by John Haviland for Nathaniel Butter 1623. TO THE RIGHT WORSHIPFVLL SIR THOMAS HENDLEY Knight and to the Lady ELIZABETH his dearely beloued Wife Life Health and Saluation through Christ Iesus our Lord. RIGHT WORSHIPFVLL I DOE not know whether those that doe aduenture to publish bookes in these woefull times wherein we liue doe goe too fast or too slow I remember it was fained of old that Aeolus hauing bestowed a bottle vpon Vlysses wherein all the windes were inclosed his seruants let them out when hee was asleepe to their owne hurt so many times it falleth out that wee doe emptie our owne poore withered bottles by the Presse to our owne preiudice Howsoeuer it proues for mine owne particular I doe humbly commit the successe to God who only knoweth with what heart I doe it and being drawne out by little and little to appeare in publike I being sensible of the many fauours which aboue my expectation or desert I haue reaped both from you and yours can doe no lesse than make you publikely to appeare also together with me your Pastour who ioy in your loue and shall more ioy in the increasing of your graces and the further fitting of your soules and bodies for heauen and happinesse I know not what benefit this poore Sermon can bring vnto you yet so farre as I can be mine owne carner thus much I resolue that whatsoeuer good shal arise by it either to your selues or others it shall beare your Worships names in the forehead of it and thereby speake thus much that the world should neuer haue seene it if the loue of God together with your kindnesses had not drawne out from me who can shew little other such a kinde of fruit and acknowledgement as this is I thought it was enough for me to preach vnto my owne and now and then to lend the best dugge I had to a neighbours childe abroad I well knew mine owne weaknesse and the weight of a presses burthen Yet considering how apt the weake mud-wals of my poore house are euery yeere to fall and withall that it is not altogether impossible that I should doe some small good vnto my good people euen when I am dead
and faggot If it be thought that yet this need not bee feared amongst vs I know it well yet we may see by the former considerations what is like to be the successe and we are not quite without experience in those disputes betwixt Mounsieur de Moulin and the Iesuites of France with whom he had to doe who had still the vpper hand in the report of their faction when time soone after hath brought other truth to light Fourthly though they dispute not by proclamation yet they dispute by print for their bookes doe daily flie abroad and they are occasioned in this kinde to doe more than they doe As B. Abbot D. Whitâ— Parâ—râ— c. while they suffer themselues to be beaten backe after their first assault and leaue our champions triumphing in the field Thus we must watch for those things which they plead against vs that so we may preserue our doctrine next wee must watch for those things which they plead for themselues which otherwise may shrewdly shake vs and moue vs in our minds before we are aware But what are these Marke I pray you They will tell you of their Scripture What the Papists plead for themselues Walsingh search out of the defence of the censure holinesse humilitie learning miracles dangers and other wonderfull conueniences of their religion And oh how plausible are these in the sight of a naturall man First they wâ—ll tell you that they haue expresse Scriptures for a great number of their doctrines which they hold against vs which wee cannot auoid without glosses Scriptures and wee haue no expresse Scripture against them And how faire doth this appeare to him that is willing to rule his conscience by the word of God therefore watch I pray you Concerning the supremacie of Peter and so of the Pope they will tell you that Christ said to Peter Marth 16.18 Thou art Peter and vpon this rocke I will build my Church But these words are not plaine to that end for hee doth not say Thou art rocke and vpon thee rocke I will build my Church but Thou art Peter and answerable to thy name which signifieth a stone thou hast made a confession of Christ which shall be and is a rocke whereupon I will build my Church But as for vs we haue plaine Scripâ—ures against that proud supremacie 1 Cor. 3.11 for other foundation can no man lay than that which is laid which is Iesus Christ And if it be said that Peter and the Pope are successiuely ministers and supporters in the same foundation then the Apostle saith 1 Cor. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there are diuersities of administrations but the selfe-same Lord and for matter of ministerie wee haue it plainly that the Church of God is built vpon the foundation of the Prophets and Apostles Ephes 2.20 as well as vpon Peter that is vpon their doctrines and confessions Iesus Christ himselfe being the chiefe corner stone For their breaden-god in the Sacrament they will tell you that they haue expresly the words of Christ Matth. 26. saying This is my bodie Yet our Sauiour doth not say This is my naturall bodie which was borne of the Virgin Marie or This is my bodie as it shall be when I am glorified because we know that he had his mortall bodie sitting at the table with his Disciples which had not yet suffered death But as for vs though we need not any such phantasticall place as should say This is the signe of my bodie because we doe beleeue that in those words of promise Christ doth expresse his plaine meaning according to the nature of the thing that he hath in hand which is the Sacrament and that hee had not spoken so plainly and so fitly if hee should haue said This is a signe of my bodie because he was to represent in those words vnto his Church that in the faithfull receiuing of those signes and seales they should haue whole Christ with all his merits conueyed and setled vpon them Yet this wee haue in plaine words against Christs corporall presence that the heauen must containe him till the time that all things be restored Act. 3.21 Againe for their iustification by works they will tell you that they haue expresly the words of Iames which say that of workes a man is iustified Iam. 2.24 and not of faith onely Which yet are not so expresse as they dreame for by works the Apostle must needs vnderstand the cause with the effect or a liuing and working faith made manifest by works both because otherwise the Apostle would neuer bring in the Scripture which proueth iustification by faith and say Vers 23. that the worke of his offering vp of his sonne was the fulfilling of that Text which speaketh of faith as also Gen. 15.6 because otherwise it would be an absurd inference to say that because Abraham beleeued God Vers 24. therfore ye see that man is iustified of workes and not of faith onely Any man may see that the Apostle to cut the combes of Securitanes who rested in a naked idle and vnprofitable faith saith that we cannot be saued but by that faith which worketh out our saluation Phil. 2. or proceedeth in the way to heauen by loue because it is onely such a faith that iustifieth vs which of necessitie goeth before saluation But for vs wee haue plaine words which tell vs euen when the Apostle speaketh of purpose of iustification that a man is iustified by faith without the workes of the Law therefore by faith onely Rom. 3.28 Rom. 4.5 and that we must renounce in this case euen the works of righteousnesse which we haue done Tit. 3.5 Ephes 2.9 10. and those workes whereunto we are built in Christ Iesus that we should walke in them Againe for the keeping of the Law they will tell you that they haue the plaine words of Paul which say Rom. 2.13 that the doers of the Law shall be iustified which yet are not so plaine as they pretend because they speake no other but with vs that the Law containeth a patterne of perfect righteousnesse and that if we could doe it we should be iustified by the deed Suppositivè But for vs we heare the Scriptures speake plainly that in many things we sinne all Iam. 3.2 1 Iohn 3.4 and that if we sinne we doe transgresse the Law Againe for that proud and cursed doctrine of merit they will tell you that the Scripture often saith plainly Rom. 2.6 that God will reward euery man according to his works Rom. 4.4 yet we see plainly that there is wages counted by fauour as well as by debt in which respect Gods reward may argue Gods free loue and mercy and promise and not our desert especially considering what Christ who teacheth vs not to lie doth teach vs to say that when we haue done all things Luk. 17.10 which are commanded
seuen children by foure or fiue seuerall women See my Serm. vpon Psal 27.4 These and all other doctrines of the like stampe which I haue touched in another place we renounce and presse both in publike and priuate 2 Cor. 7.1 the cleansing of our selues from all filthinesse of the flesh and spirit and growing vp vnto full holinesse in the feare of God together with the approuing of our selues to be liuely professors of the truth by a liuing faith bringing forth fruits vnto God Thirdly they will tell you of the humilitie of their religion 3 Humilitie Oh how they reuerence their Priests Altars and Images How doe they come to God by Angels and Saints and how doe their sackcloth and ashes appeare to the world but watch ouer these things and thinke vpon these two things First that the humilitie of the Popish religion is not such as they pretend They proudly will haue some share in their owne conuersions and therefore they will haue their owne free wills part-stakes with the grace of God yea and why should wee not say that they will proudly be ioynt-purchasers of heauen with Christ seeing they teach the doctrine of merits Roma Irrec §. 9. pag. 88. Vno ex meritis Christi sibi per gratiam communicatis altero ex meritis proprijs Bellar. lib. 5. de Iustific cap. 7. In which respect if my memorie faileth mee not Bellarmine is charged to say That a iust man hath a double right to the same glory the one from the merits of Christ communicated to him through grace and the other from his owne merits And though he saith indeed that hee who would haue any confidence in his owne merits must not be proud yet as it is most likely he espying pride in their greatest humilitie resolueth that it is safest for vs to put our trust in the mercie of God May we not also see pride euen in the head of their religion the Pope 2 Thess 2. who doth exalt himselfe aboue all that is called God and that is worshipped Yea we doe see it and we hate to thinke that he that calleth himselfe The seruant of seruants and should be an humble Father in the Church of God should so Lord it ouer the whole Church which is a burden vnsupportable and ouer the consciences of men which is Gods prerogatiue Secondly put case their humilitie were as they say doe we not know that they of old haue crept into the Church of God who haue beene the patron and defenders of falsehood vnder this pretence Yee know how it was in the Church of the Colossians there were some who brought in worshipping of Angels and other traditions vnder â—hat pretence Coloss 2.18 but the Apostle saith Let no man beare rule ouer you by humblenesse of minde What though it make a great shew in the eyes of men I confesse saith the Apostle that these things speaking of the worshipping of Angels and other traditions haue a shew of wisdome in voluntarie religion and humblenesse of minde and in not sparing the bodie Vers 23. not hauing it in any estimation in regard of the flesh as the Papists who doe boast of fasting sack-cloth and other penances yet they must neuer the sooner be approued or practised of vs. Fourthly they will tell you of their learning miracles and great dangers which they doe vndergoe Learning euen for Religion sake But watch distinctly ouer these things that they gaine not vpon vs to entertaine that doctrine with which they may infect and poison vs. As for their learning remember these things First we haue heard them of old crie out against the basenesse of our vnderstandings Rhem. Testam in Heb. 5.9 and boast of the deepenesse of their learning and profoundnesse of the mysteries of their Religion as if the feeblenesse in the Faith Rhem. Test in Heb. 5.11 and weaknesse of vnderstanding in the Primitiue Church were not able to comprehend them and that therefore belike they were reserued in sacred tradition til the more ripe age of the Church Thus they boast of the deepe mysteries of their Idoll-Masse that they may the better thrust it vpon the Church without warrant from God in his word Secondly though we hate and abhorre all traditionall learning that is against Gods word and can call it none other than our blessed Sauiour called the learning of that Prophetesse Iezabel namely The deepenesse of Satan Apoc. 2.24 what shew soeuer it carrieth to outward view yet we freely acknowledge their learning wherein it appeareth in truth and wish that they would vse it better than to make it an instrument to fight against the truth Thirdly put case that their learning were neuer so great yet it should not moue vs against the truth I know it was cast as a choake-peare in the teeth of those officers who gaue good testimonie of Iesus Christ Iohn 7.48 Doe any of the Rulers or of the Pharisees who are wise and learned men beleeue in him But when we doe remember the thanksgiuing of Iesus Christ vnto his Father Matt. 11.25 26. Because he had hid the mysteries of the Gospell from the wise and men of vnderstanding and opened them vnto babes euen because his good pleasure was such and when we doe withall consider what Paul saith That not many wise men after the flesh 1 Cor. 1.26 27. not many mightie not many noble are called but God hath chosen the foolish things of the world to confound the wise we cannot thinke that learning and religion cannot be diuorced or that we must presently embrace the doctrine of them who bring learning in their mouthes Miracles To come in the second place to their Miracles which they so much pretend wee know that they are powerfull to perswade people yet when we doe consider that the miracles of the Primitiue Church are sufficient to confirme primitiue doctrine Iohn 10.41 and that all that Iohn preached may be true though he did no miracle and also that the Church of Rome were not Antichristian if it should not pretend miracles 2. Thess 2.9 Apoc. 13.13 we cannot presently conclude that he is no dreamer or inticer to false gods Deut. 13.1 2. who can giue a signe or wonder that commeth to passe Sufferings Lastly as for their sufferings for religion we know that many Heretickes haue died in a stiffe maintenance of their cursed conceits 1 Cor. 13. and that the Apostle implieth that it is possible for a man to giue his bodie to be burned and not haue charitie In which respects though sometimes wee see Priests and Iesuits like Pharisees compassing sea and land to winne a Romish proselite and at the last to come to the Gallowes iustly prouided for them when they haue fallen out of the way of Religion into the way of Rebellion yet wee cannot thinke their doctrine which they teach against vs to be more true Oh therefore let neither
all his sinnes to the comfort of his soule Fourthly he must know the graces which he wanteth and which God vsually bestoweth vpon his children as mercy peace loue humilitie meeknesse faith repentance and the like and that not onely in word but in their whole efficiencie and power for the disabling of all our sinnes For he that knowes them not and their vertue and that God giues them to that end cannot aske them as hee should Fiftly he must earnestly beg them and their increase and maintenance from him from whom commeth euery good gift The more beggar denying a mans selfe and laying open his sores the sooner made rich by God As it is the professed fashion of some great man as they will say rather to make two Gentlemen than to maintaine one so it is Gods fashion rather to aduance many poore humble and humbled beggars than to maintaine any one that hath any woâ—th in his owne sight Lastly he must highly prize the graces of God that so he may be truly thankfull to him for them Hee thanks coldly that doth not prize highly Thus we haue considered what it is to pray notwithstanding which wee must remember that when we haue said what we can it is better felt in the heart than expressed by the tongue 2 Motiues to watch vnto prayer Now for the motiues which may stirre vs vp to watch vnto prayer doe but consider these that follow First let vs consider what we haue taken in our watch We haue taken sinne There is no man who watcheth as he should but catcheth that theefe stealing away his heart from God and godlinesse and lurking in some part of him or other Euen as therefore when a man hath taken a theefe committing burglary and stealing away of his goods hee will carry him to the Iustice accuse him and desire Law against him So when a man hath taken sin in the watch he must cary it before the great Iudge of heauen and earth accuse it vnto him and humbly desire his mercie to vs his iustice to it to bring it to naught Secondly consider the great miserie which shall come vpon vs when the end of all things is come The powers of heauen shall be shaken the heauens shall passe away with a noise the elements shall melt with fire the trumpe of God shall sound so shrill that it shall raise the dead all outward comforts shall be taken from vs the affections of our nearest and dearest friends shall be altered in so much as if they see vs goe to hell they will be of Gods minde to laugh at our destruction and if they see vs goe to heauen all domesticall respects shall cease for there is no marying nor giuing in mariage To whom then shall we cleaue in the throng of these miseries but vnto God by prayer Lastly consider that God hath ordinarily intailed his helpe in miserie to prayer Psal 50. Call vpon me in the time of trouble and I will deliuer thee God knowes whereof we stand in need and he could helpe vs as well without vs or notice from vs if he would but hee that hath said Aske and yee shall haue will not be at our right hand to helpe vs except we powre out our soules in prayer But is it euery prayer that will doe vs good in the time of miserie No surely but that prayer which God in mercie doth answer As it will doe vs no good to put vp petitions except they be granted so neither will it doe vs good to pray except God heare and answer How wee may know whâ—ther God heareth our prayers If now then amid our prayers wee would be satisfied how wee may know whether God doth heare and answer our prayers I answer that we may conceiue something of Gods good will and pleasure in this kinde by three signes First whâ—n we feele that God giueth what we pray for Thus he answered Daniel Dan. 9.23 at the beginning of whose supplication the commandemant concerning deliuerance from Babel came forth and the Angell was sent to shew him that he was greatly beloued Thus sometimes also we find a sweet assurance of his loue in the forgiuenesse of our sinnes and those graces which we sue for Secondly when God giueth vs feruent desires to continue our prayers though we do not presently obtaine what we pray for A loue and desire to prayer is the gift of God and he doth not giue the meanes but hee will bring vnto the end Though therefore he doth not grant vs presently bâ—cause he would haue vs make more account of his gifts when we doe enioy them yet if he giue vs a heart to perseuere in our suits it is a signe that he who doth worke ordinarily by meanes will not continue the meanes without a purpose in his good time to giue a comfortable issue Lastly this is also a signe that God answereth our praiers when he giueth vs faith and patience to wait vpon him in the constant vse of the holy meanes of saluation God doth not alwaies heare to answer vs in what we aske yet he doth giue vs something proportionable As hee deale with Christ when he did offer vp prayers supplications with strong cryings and teares to him Hebr. 5.7 that was able to sâ—ue him from death namely he heard him in what he feared not by deliuerance but by abilitie to vndergoe it So hee dâ—aleth with vs not alwaies by granting what we aâ—ke but by giuing something proportionable to it to inable vs to wait and to stay his leasure By these and the like signes may wee know when and whether God doth heare vs. Let vs therefore consider them well that we doe not watch vnto idle and vnprofitable prayer but such as may comfort vs in these times wherein the end of all things is at hand Thus haue you heard the Apostles doctrine and the exhortations which he hath inferred vpon it A more profitable theame I am sure wee could not haue had in these last ages Now are the times wherein the lusts of the flesh abound For whereas the soule of man is distinguished into these three powers and faculties to wit the Reasonable Angrie Rationalis Irascibilis Concupiscibilis and Lustfull faculties The first may seeme to haue borne sway in the first age of the world when the inuention and finding out of Arts and Sciences flourished The second in the second age of the world from Ninus to Iulius as Melancthon hath it then were the braue Warriours as Dauid and other Worthies The third is all in all in this last age of the world wherein backe and belly doe steale away all our care and obseruance If euer than much more now doth the soule liue in her senses Now we are so farre from sobrietie that Couetousnesse and Epicurisme doe lord it Now wee are so farre from watchfulnesse that Securitie hath taken hold of the best Now we are so farre from praying that God is not
is able to receiue it for the nourishment of his soule which communion doth in this differ from a bare spirituall communion Signis adhibitis vel non that all sacramentall communion is spirituall but all spirituall is not sacramentall because this is in the lawfull vse of Gods signes to this purpose So we haue a spirituall fellowship with Chirst when the spirit of God doth apply Christ vnto vs by faith and doth so bring home and concorporate him vnto vs that from the fountaine of his holinesse in whom all fulnesse dwelleth we finde our selues inclined and quickned to all holy obedience and can feelingly say That in that we forsake sinne it is from the power of Christ and in that wee purpose and endeuour good it is by the same power also And of this spirituall communion doth the Apostle speake in this place The fourth phrase is in these words I liue in the flesh He doth not say that he liued of the flesh or after the flesh as if he danced after natures pipe but In the flesh As all are not Israel that are in Israel so all are not of the flesh or after the flesh that are in the flesh What therefore is it to liue in the flesh It is to liue in the body for as flesh is taken for corrupted man when the Apostle saith That flesh and bloud cannot inherit the kingdome of heauen and for the corruption of man as when the holy Ghost saith The flesh lusteth against the spirit so is flesh taken for the body of man by an elegancy of speech when a member is taken for all the parts integrall or for the whole And thus it is taken in this place I liue in the body The fifth hard phrase is in these words I liue by the faith of the Sonne of God What doth he meane by this I liue by faith which doth its right office to spie out to run vnto and to receiue the Sonne of God For whereas vpon the former speech that Iesus liued in him it might be said Must not the heauens containe him Yes saith the Apostle for he liueth in me by faith not by sight But you will say why is it called the faith of the Sonne of God Not because wee should conceiue that faith which Iesus Christ had in himselfe but that faith in vs whereby he is had and possessed of vs and is so called for three reasons First because the Sonne of God hath purchased it for vs. The Father would not haue willed it vs the Holy Ghost would not haue wrought it in vs if Christ had not bought it for vs. Secondly because only the Son of God in Christ doth make our faith to be lawfull and laudable As Christ is man he is a creature and we must not flie to any creature for life and saluation and therefore not beleeue in him This then is it which makes our faith in him to be warrantable that hee is the onely Sonne of God Thirdly because it is not beleefe in any other person in the diuine nature that doth conueigh life vnto vs. As veines arteries sinewes muscles and the like doe not conueigh life sense and motion into the parts of a mans body but as they doe receiue them from their owne proper head and heart from whence they are shot so faith doth not conueigh spirituall life but as it doth receiue it from our spirituall head Christ Iesus Thus you may see our faith Relativè Obiectivè Instrumentalièr called the faith of Christ in respect of that relation which is betwixt him and it he being the sauing obiect of it and that being the instrument to conueigh life from him to euery beleeuer Thus we haue the seuerall phrases of the Text which in their totall sum make vp the Apostles meaning to be thus much Summe of the Text. Doe not thinke that by the doctrine of Iustâ—fication by faith alone in Christ I doe abolish the doctrine of Sanctification by the same Christ for by vertue of my vnion with Christ by faith I doe finde that from the fountaine of his holinesse out of whose fulnesse I doe receiue grace for grace my sinful lusts are crucified and I perceiue my selfe so quickned in the inner man translated from one glory to another into the Image of God that I dare say It is not I that now liue but my Sauiour who liueth in me by faith whereby hee purifieth my heart to make mee a peculiar Christian to himselfe chosen vnto good workes We hauing now stayed long enough vpon the sense may it please you from the seuerall deductions to desire further benefit And to this end in these words let vs consider two things First Paul his method which is this He was first killed and then he was made aliue Secondly Paul his matter in which he doth in his owne person set downe a double estate of ours First our estate in nature which is implied and may â—e thus expressed that vntill we haue faith we are but dead men For if wee liue only by faith in Christ then before we haue it we are but dead men Secondly our estate in grace which is expressed and may be set downe in three chiefe points of doctrine First that wee haue communion in the death of Christ Secondly that by vertue of this communion we liue by Faith Thirdly that it is from the vertue of Christ that we are quickned vnto all holy obedience To come first to Pauls method we are to obserue that as Paul saith He is crucified before he liueth So We must die before we can be made aliue I might here distinguish betwixt death naturall death ciuill as it is termed in Law death spirituall and death eternall that so I might signifie what death I meane but that it is plaine enough without that labour Only remember that it is one thing to die for sinne as malefactors who are put to death another thing to die in sinne as finally impenitent sinners and another thing to die vnto sinne as the godly In which sense we must die before we can be made aliue As it is with the bodie we must all die or all be changed 1 Cor. 15. before we must liue for euer which the holy Ghost maketh plaine by the similitude of Wheat or some other graine so is it with the soule Hence is it that God doth both exhort vnto this death Coloss 3.5 when he saith Mortifie your earthly members and also promiseth life vpon that death when hee saith Rom. 8.13 If yee mortifie the deeds of the bodie by the Spirit yee shall liue Neither may we wonder at this truth whether we consider the goodnesse of grace or the malice of sinne First if we respect the goodnesse of grace it is expressed by two effectuall words for this purpose For sometimes it is called a Resurrection Apoc. 20.6 Iohn 5.25 as Iohn saith Blessed are those that haue part in the first Resurrection And
their filthinesse their guiltie hearts will endure no sounding those haue a purpose to be cleanly and would haue the least filthinesse to be discouered Secondly he beginneth with those spots which are most conspicuous to the eye of those whom they may offend so must we begin with our vngodly hearts which are most offensiue to the eye of God As when God pulleth a sinner to him Ezek. 36. he diggeth out the quarry of stones from the heart So must we looke to that principally and say with Dauid Psal 51. Create in me a cleane heart O Lord and renue a right spirit within me Those that meane neuer to be cleane begin at the feet and hand that is the outer man and if in outward conuersation they doe abstaine from rebellion whoredome murther and the like they thinke all is well when they are but painted sepulchres full of rotten stuffe and stinke Thirdly hee proceedeth to all parts that they may be sutable So must we that we may attaine vnto holinesse be carefull that all our vessels be preserued in holinesse and honour 1 Thess 4.4 and that the new man be cleansed from all filthinesse of flesh and spirit 2 Cor. â— 1 and grow vp in full holinesse in the feare of God Fourthly he proceedeth to his garments and will not wittingly endure filth vpon them So we must hate the garment spotted of the flesh that is all occasions and inducements to sinne yea all sinfull appearances and such as we cannot auoid we must hate whereas the slouenly Christian thrusteth himselfe vpon all occasions and because he is filthie he careth not to be more filthie still Fiftly he is carefull to keepe himselfe cleane so long as he can So we must labour to increase faith which may purifie our hearts wee must oft besprinkle our soules with the bloud of Christ which is like purging fire and like Fullers sope and is that Fountaine opened for sinne and for vncleannesse Wee must reuerently frequent the Word and Sacrament and when wee heare Christ say That if he wash vs not we haue no part in him we must fall downe before him in faithfull prayer saying O blessed Sauiour wash me thorowly from mine iniquitie and cleanse me from my sins Oh wash my feet my head my hands my affections my imaginations and my actions that I may be vnspotted of the world Thus we haue heard the meanes of holinesse God giue vs grace to vse them to Gods glory and our eternall comfort Vse 2 Hauing applied this point vnto our selues we must apply it also to the Church of Rome and seeing it is naturall to pure religion to keepe vs from open professed tainture we learne that the religion of Rome is a false counterfeit religion True religion is as you haue heard according to godlinesse whereas the religion of Rome is the mystery of iniquity and 2 Thes 2.7 if we will be but carefull to marke we shall see that they teach and professe sins against all the grounds of religion Epis Derens Diatrib de Antich l. 3. c. 6 7. Thomps Antich arraâ—g pag. 96 97 c. Perk aduertis Willet Synopsis others Some of our side doe open it one way some another as they doe abound in their owne sense but I open it as it followeth as plainely as I can As Adam in his cursed apostasie from God brake the whole law of nature in that one sinne of eating the forbidden fruit He brake the first commandement by choosing the deuills temptation cleauing vnto him rather than to God and his coÌ„mandements The second by not being ruled by Gods Word the rule of Gods worship The third by falling away from sinceritie and perseuerance and giuing way to the blasphemies of Satan The fourth by making himselfe vnfit to keepe the Sabbath for as we sin against the Sabbath vpon the Sabbath day when we doe not holily performe the duties of it so we may sin against it also vpon other dayes both when we doe not walke in the strength of the duties of that day and also when we doe make our selues vnfit to keepe the Sabbath when it comes The fifth commandement by exposing his owne honor to contempt in yeelding to the inticement of his wife and in not prouiding for the good of his posteritie The sixth by bringing death vpon himselfe and all the children of men the seuenth by being too vxorious for as there may be vncleannesse abroad so dotage at home the eight by depriuing of himselfe and all mankinde of their right to the creatures the ninth by giuing way to the schisme and heresie of Satan and to the lie of the woman and the tenth by disturbing concupiscence at home making a mutinie in the passions lusts and affections Euen so the Pope his faction in his departing from Iesus Christ haue do breake the whole law of God They sin against the first commandement by cleauing vnto Saints by faith and hope in praier and by putting trust in their Masse merits Against the second by making the images of God and idolatry or worshipping of Images and the Crosse Doctor Carier considerat p. 7. It is poorly blanched of them that say that the Papists do vse images for no other purpose but only for a deuout memory and representation of the Church triumphant which is most fit to be made in the time and place of praier where after a speciall manner we should with all reuerence haue our conuersations amongst the Saints in heauen This I say is a poore shift of those that wilfully will not see that they will haue images worshipped properly and for their owne sake Bellâ—r de Imag. l. 2. c. 21. â— 23. Azor. Iustit mor. pâ—r 1. l. 9. c. 6. 7 c. yea some images by the helpe of some nice distinction with the same worship which is due to God as euen their conscience men or casuists do offer it vnto vs. Against the third commandement they sin by swearing by Idols as the Masse and the creatures as the Saints by absoluing from oathes by making impious vowes of those things which they cannot keepe by making promises which they will not keep to wit with heretickes according to the decree of the Councell of Constance Against the fourth coÌ„mandement by more solemne solemnities on some holy daies than on the Lords daies thereby equaling and preferring the appointments of the Church before the ordinance of almightie God Against the fifth coÌ„mandement by abusing parents in pulling and exempting their children who haue taken vpon them Monkish vowes from their paternall power yea by abusing Kings in exempting the Clergy or Church-men as they are called from the power of their sword and so robbing them of a great part of their subiects as also by blanching such execrable treason as hath beene committed against them with their seeming to abhor the fact Doctor Car. consid p. 8. their not
all of these nor any one or more of them preuaile with vs to admit of that doctrine which wee haue not receiued in our Church but watch we against all false doctrine whatsoeuer what pretence soeuer the Teachers may make shew of They that serue not the Lord Iesus but their owne bellies Rom. 16.18 may with faire speech and flattering deceiue the hearts of the simple like the Popish shauelings by Benedictions Absolutions Sacrifices and the like By how much more carefull therefore they are to plead against vs and for themselues and to liquor their speeches with sweet though deadly words by so much more diligent let vs be to watch ouer doctrine But we must not leaue here for as our watchfulnesse doth referre it selfe to faith so likewise to loue and that it may be in this place more principally Hearken therefore to this second branch of watchfulnesse that we must watch in respect of manners For the pressing whereof I shall not vary from my couâ—se in the former first to shew you what it is and secondly how wee may be stirred vp to practise it I conceiue watchfulnesse to be a dutie which lookes to a double obiect namely to sinne and to grace What watchfulnesse in manners is Watchfulnesse about sinne is a holy care either to preuent or to crush it be it neuer so small Euen as if the plague were about vs carnall wisdome it selfe would make vs to looke to our feet and to beware that wee come not neare those dwellings Ephes 5.15 Hebr. 12.13 So doth watchfulnesse make vs walke cicumspectly and make straight steps to preuent the plague of sinne Or as if a Wolfe were about our houses euen naturall wisdome would make vs carefull to kill him so will spirituall watchfulnesse make vs watchfull to crush sinne yea euen as if wee should see a Boy creepe in at our windowes we would watch him as narrowly as if he were a man because though he could not doe vs much hurt himselfe yet he could let in men which might depriue vs of our goods and liues so if we apprehend the least sin gaining vpon vs we must be as diligent in watching against it as if it were of a greater size because it doth open the soule and prepare it for the greatest sinnes that are Secondly watchfulnesse about grace is a holy care to nourish the spirit and to take all good occasions to bring forth and practise grace and godlinesse As a man that doth desire and will to be rich doth cherish in himselfe all endeuours to that end and wait all occasions to be fingring the pence So watchfulnesse doth worke in a man an attendance vpon all holy meanes to increase grace with the increasings of God Where we must watch If now you shall aske me where this watch must be set Let me tell you that your listening to this will make you the better to conceiue and see what it is It must be kept in all the parts powers and faculties of soule and bodie First we must watch in our hearts Prou. 4.23 as Salomon saith Keepe thine heart with all diligence A negligent watch is for the most part set in this place because wee walke not as in Gods sight and presence but when wee doe consider that the heart is the principall commander in this little world and that according to the charge of the heart the tongue speaks Luke 8.45 Matt. 15.18 19. the hand workes and the eye sees by how much more authoritie the heart hath in vs by so much more carefull we must be to watch ouer the faithfulnesse of it Secondly we must watch in our minds that they do not roaue about vnprofitable and vnnecessarie things Though we labour to know other things which are of vse in this world yet we must watch that this be our chiefe care to know Iesus Christ and him crucified 1 Cor. 3.2 Si Christum benè scis satis est si caetera nescis si Christum nescis nihil est si caetera discis Malum seminatum Malum innatum Iob 31.1 For as ignorance in other things can doe vs little hurt if wee doe soundly know Christ so knowledge of others can doe vs little good if wee are ignorant of Christ Thirdly we must watch in our senses for they are the cinqueports of the soule both to let in that euill which the Deuill doth sowe in the creatures and to let out that inward corruption in our hearts to strengthen our outward enemies Hence is it that as Iob made a couenant with his eyes Psal 119.37 so Dauid prayed that God would turne away his eyes from beholding vanitie Fourthly we must watch in our tongues in which point Dauid hath giuen vs a good president when he said I will take heed to my waies Psal 39.1 that I sin not with my tongue If he was so watchfull ouer his tongue Psal 57.8 which notwithstanding he calleth his glory much more must wee seeing wee may well call ours our shame Remember therefore what Dauid saith in another place Psal 34.13 Keepe thy tongue from euill and thy lips that they doe speake no guile especially considering what Iames saith If any man amongst you seemeth religious and refraineth not his tongue but deceiueth his heart this mans religion is vaine Lastly Iam. 1.26 2 Tim. 4.5 wee must watch in all things whether for our soules or bodies whether in our spiritual or corporal imployments In our commerce and trading with men in our talking walking buying selling we must be carefull that no iniustice vncharitablenesse or deceit doe creepe in and then we watch in bodily things In our reading praying conference hearing and receiuing the Sacrament Luke 8.18 wee must take heed how wee heare how we pray how we receiue and the like that no wandering thoughts either wicked or good besides the purpose that no hypocrisie dulnesse or securitie doe hinder our comfort in these things and then we watch in spirituall things Now at the length yee may fully conceiue what it is to watch It is to haue through Gods working a holy care and diligence in all the parts powers and actions of our soules and bodies against all sinne and for the doing of all good as in Gods sight and presence If now yee will aske me how we may be stirred vnto practise it Motiues to watchfulnesse I answer by a through considering of these foure points That when the end of all things commeth the righteous shall scarcely be saued In which respect mens hearts shall faile them for feare and for looking after those things which shall come on the world Luk. 21.26 for the heauen shall be shaken 1 Pet. 4.18 Oh where then shall the vngodly and sinner appeare We are too easily lulled asleepe with the facilitie of our attaining to heauenly happinesse And hence it comes to passe that sometimes we dreame not of entring into the way of heauen
before wee are not able to walke in any other sometimes againe if we be in the way we are carelesse and secure in the vse of the holy meanes of saluation Whereas if with feare and trembling wee could see the narrownesse of the way and the difficulties both through our owne weaknesse and wickednesse and others malice through which we must passe we would keepe a constant and a carefull watch Secondly consider that we are very heauy headed and apt to be ouertaken with drowsinesse Euen the Church it selfe saith Cant. 5.2 I sleepe and Paul found by experience such a fault in the nature of man Rom. 13. Ephes 5. when he said to the Romanes It is now time that we arise and to the Ephesians Awake thou that sleepest yea and the Deuill hath foure cradles wherein ordinarily he doth rocke vs. The Deuils foure cradles The first is the ignorance of our selues when wee doe not see the danger and deepnesse of our corruptions As the darkest places are fittest for vs to sleepe in both because the eye doth there want that inlightned meanes by which it doth gad and is kept waking as also because no danger can be discerned so is the darknesse of ignorance a fit cradle to sleepe out the time of our watchfulnesse The second cradle is grosse and full feeding of the things of this life Wee say in the prouerbe That when our belly is full the bones would be at rest and we finde it true by experience that when our hearts are set where God hath set our heeles to wit vpon the earth and earthly things we are too too apt to be lulled asleepe and not at all to minde our eternall good The third cradle is labour and toyle after those things that perish Euen as wearinesse by labour doth make vs apt to sleepe so when the worke of this world doth take away the worke of a good conscience our whole bodies and soules may be stolne from God for there is no watch kept The fourth cradle is the neglect of the meanes which should keepe vs waking namely the word of God prayer meditation and the voice of the spirit in these which is as the rushing of the winde to shake the houses of our hearts As when a man wearied shutteth himselfe vp into such a roome as keeps him from the noise of his children seruants yea and the winde it is a signe that he purposeth to sleepe and take his rest so when we carelesly vse and separate our selues from such meanes as God hath appointed to keepe vs waking how can we doe other than snort and so forget that God hath set vs in a watch-tower to keepe the quarter of our bodies and soules from sudden surprizall by the enemie Seeing therefore that we are so apt to sleepe and that the Deuill hath so many meanes to lull vs into it therefore we must watch Thirdly consider that wee lie open to many dangers Sometimes afflictions set vpon vs and without this wee shall soone let goe our hold of Christ It is true indeed that they are but sufferings a little 2 Pâ—â— 5 1â— yet what are wee that we should not be gained vpon if our fingers doe but ake in Christs quarrell without watchfulnesse Sometimes prosperitie troubleth vs and without this our sobriety will be indangered 1 Pâ—t â— â— therefore be sober and watch saith Peter Sometimes the Deuill doth set vpon vs and it shall cost him a fall if he doe not draw vs either into presumption or despaire 1 Pâ—â—â— 8 but watch saith Peter for he goeth about like a roaring Lion seeking whom he may deuoure Yea and alwaies the flesh will be too craftie for vs 〈◊〉 â—â—caâ—◠〈…〉 qâ—â—a â—â—â—astan◠〈…〉 â—am non in qâ—ntâ—â—â—ianis inâ—â—rstâ—â—bus for though wee haue weakned it and got the better hand of it in the more great sinnes which doe wound and waste the conscience yet it hath daily inrodes by the aduantage whereof it still plotteth and practiseth new treasons and will foile vs without bridling it and walking circumspectly by watchfulnesse Lastly consider that without watchfulnesse wee shall not be so well acquainted with our owne weaknesses It would be a strange though no new thing for vs to be well seene in things abroad and ignorant of our owne affaires yet without this such will be our case and so we shall not be able to watch vnto prayer which is the third and last Vse which we are to make of this Doctrine Vse 3 In the third place therefore seeing the end of all things is at hand let vs striue to watch vnto prayer Let vs be so carefull in the sober vse of all outward things and in the keeping of faithfull watch both without and within that out of the feeling of our owne miserable estates without Gods speciall helpe in these last times of the world we may be driuen vnto God in prayer to helpe vs. For the pressing of this forget not that order which I haue obserued in the former but consider first what it is to pray and secondly how we may be stirred vp to watch vnto prayer First to conceiue what it is to pray you must know that the matter about which all prayer is conuersant is either good or euill As prayer doth consider euill What it is to pray it doth acknowledge it complaine to God against it and seeke the remedie of it As prayer doth consider good it doth beg the being of it the maintenance and increase of it and thanketh God for it So that to pray is vpon the sight of sinne to confesse it lament it and to sue for pardon and vpon the knowledge of grace humbly to beg at Gods hand that it may be and be maintained and increased and to thanke God for it all In which description you may perceiue that hee that would pray must haue these six things in some degree or other to meet in him First he must know his sinnes For as no man will beg that doth not know his pouertie either in truth or shew and as no man can beg well for himselfe who doth not know the particular wants which hee groaneth vnder so neither will nor can he pray that knoweth not his spirituall pouertie yea his particular sinnes Secondly he must haue a spirit of complaint against sinne For as no man will seeke to be rid of that guest whom he cannot in some respect or other with a free spirit complaine against so neither will we seeke to be rid of sinne if we cannot thus complaine to God against it Alas Lord my sinne it is rebellious against thee against me it wounds my conscience robbeth me of thine image blotteth and defaceth grace and maketh me the obiect of thy heauy displeasure Thirdly he must be like that poore man who speaketh supplications Hee must neuer giue God rest till he haue mercy vpon him and seale vnto him by the spirit of adoption and sanctification the pardon of