they shine with subtlety they appear shattered through their vanity that upon those words of St. Peter 2 Peter 3.8 One day with the Lord is as a thousand years a thousand years sa one day have dogmatically concluded that as the world was created in six dayes and then followed the Sabbath so was the world to continue for six thousands years Whereof two thousand before the Law two thousand under the Law two thousand six hundred fifty six since the Law being fully elapsed as soon as the remainder of three hundred forty four foure shall be run out the Day of Judgement shall immediately auspicate the worlds rest whose solemnity yet wherein will we hear our Cock-brained Millenaries our Saviour shall reign in all manner glorious Pomp and State upon earth shall continue for a thousand years no otherwise then the first Sabbath was a Day of equal length with any other of the Days of the Creation And now were it proper to fly out into Tropological excursions how present and easie were it for me to give you an account of signs not so much immediately preceding as actually accompanying this Days Advent as our Sun turned into Blood our Moon not giving her Light our Stars faln from Heaven and shut up in black Abysses of obscurity But this judge himself seemeth advisedly to labour the stay of our bold adventures for the fathoming of this depth by whatever whether Literal or Metaphorical signs Of that Day and Hour knoweth no man no not the Angels in Heaven nay not the Son man himself Mark 13.32 Non novit i. e. non notificavit saith Damascene he is said not to know it for that he is not pleased to make it known A gloss yet should we smoothly swallow the light of this knowledge we might upon the same ground as justly deny the Father as him for that the one is no more pleased to make it known then the other Much better therefore St. Gregory in Humanitate novit non ex Humanitate In his Divinity as God though made man in no wise may he be charged with the guilt of any ignorance but in his Humanity in the mean time as meer man justly may he disavow all such manner of knowledge And shall we then poor worms and no men be curiously inquisitive nay positively Definitive where the Son of man himself is deliberately content to be ignorant The Prophet Isaiah 6. his Prophesie And the 2. seeth God on his Throne and the Seraphins above it with two wings covering his Face and his Feet with two His face with two saith St. Hierome thereby shutting up from our Eyes the secrets of his Predestination from the beginning and his Feet with two thereby concealing the certain time of his comming to Judgement at the last day And then as the Egyptian in Plutarch to him that would needs be prying into his covered Basket Gum vides velatam quid inquiris in rem absconditam Since we finde the precise time of this Judges comming deliberately shut up in secrecy from us how can we without the gross forfeiture of I say not all Christian onely but even Natural modesty adventure upon a bold enquiry thereinto much more a Positive Definition thereof And as Antigonus sometimes to his son Demetrius demanding of him when the Camp should move Num te solum metuis Art thou afraid that thou only shalt not hear the sound of the Trumpet how can we without even a profession of steely forheads be prying into this recluse Mystery whereof the sound of the last Trumpet is the only certain signal to be expected And of the designation of the certain time of this Days advent from the search much more discovery of any mortal Eye St. Augustin seemeth to give a pregnant reason Latet Dies ultimus ut omnes Dies observemus no certain notice have we given us of the time of this last days comming to caution us to expect and prepare for its comming every Day And the contemplation of this Dayes so near and uncertain approach the son of Sirach before we enterprize any thing would still have us to propose to the Eyes of our Minde as the best Line and Square whereby to regulate the whole course of our lives Whatsoever saith he thou takest in hand remember thine end this thy last end and thou shalt never do amiss Eccles. 7.36 For as a Ship is best guided by the Stern so is the course of our life best ordered by having a continual recourse unto this our last end And as he shooteth best that still eyeth the Mark so that man in semblance best levelleth the Shafts of all his actions that hath the mark of this his last end still in his eye And then as is the old Philosophy Rule Primum in intentione Vltimum in Executione Since this last end of ours is the last thing to put in Execution how can we but conclude it highly reasonable and seasonable that it precede and go before every act of ours in intention and consideration O! that Men were therefore so wise saith Moses as still to remember this their last End Deut. 32.19 And with St. Hierom to be so sagely fanciful as still to conceive they heard the sound of this last Trumpet still ringing in their ears The serious recognition whereof could not but make the most Heathenish Felix to tremble when as Bias sometimes on Ship-board that there was but an Inch between him and Death we shall come duly to consider that there may not be a Days yea perhaps not an Hours nay possibly not a Moments distance between my present Speaking your Hearing and this Judges Appearing to Judge the World Iob in that his excellent description of a War-horse amongst many other eminent properties of his reckoneth this for one most highly remarkable that he doth Procul odorari Bellum Smell the Battle afar off in the 39th of his Book and 25th And what just reason then that we be sentenced for worse then Horse or Mule that have no understanding shall we not with the Nostrils I know not whether to say of Faith or Fear sent that bloody day we know not how near at hand wherein he whom by our sins from time to time we have been still provoking every day more and more to become our Adversary shall yet come to sit in judgment upon us And shall not therefore send out our Ambassadours Preces Lachrymas Cordis Legatos saith St. Cyprian our Prayers and our Tears the Ambassadours of our souls for the making of our Peace and Atonement with him whilst he is yet upon the way and may still be at some distance from us Certainly with Habakkuk in the 2. of his Prophsie 1. It shall stand us in hand at all Essays to stand upon our watch-tower and see what we shall answer him when he shall come to reprove us for these our whatever Enormities and as himself speaketh Psal. 50.21 shall set in order Sicut solet in
Nature we shall content us with Melancthons definition thereof that it is a knowledge of certain principles and of conclusions thence naturally deduced agreeable to the Eternal Rule of truth directing him to live well and to worship his Creatour The very Oratour can say of this Law that it is Non scripta sed Nata quam non Didicimus Legimus Accepimus Verum ex Natura Arripuimus Hausimus Expressimus that it is not a written but an inbred Law and such as we have not learned or read or by Tradition received but such as we have derived and drawn and sucked out of the very Entrails of Nature Easie it were by a particular Induction to evince that not only the most eminent Divinity-Maximes as that Tithes are to be paid as may clearly appear in the History of Melchizedeck and Abraham Gen. 14. that some Places are above other sanctified by Gods special Presence as the Place of Iacobs repose in his journey to Haran where God appeareth to him Gen. 28. that some Persons are more then others dedicate to his service as the First-born of every Family Exod. 13. of which by the way you shall do well specially to take notice that they were every one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cohen Princes and Priests in one Person but that every particular Precept of the Moral Law hath from the beginning been and still is by this Laws meer instinct imprinted and engraven in the hearts of those that are meer strangers to the Israel of God and Aliens from the Covenant of promise St. Pauls word Rom. 2.14 you may safely take for the whole summe the Gentiles saith he having no Law i. e. no Law written as the Iews in Tables of stone do yet by nature the things contained in the Law and so are a Law unto themselves And the Maxume therefore Verse 12. he premiseth cannot but be entertained for irrefragable As many as have sinned without Law shall also perish without Law So that even of such as these just reason shall we have to say in this case what the same Apostle of the same Gentiles clearly convinced of a Godhead by those things that are seen from the creation of the world Rom. 16. that they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} without all manner of Excuse For the second the Law from Sinai you know by whom and how it was given By Moses yet God still dictating with lightning and Thunder and as is this judgement to be auspicated with the sound of the Trumpet yea and this seconded with a curse far more dreadful then either Lightning-flash or Thunder-clap Cursed is every one that continueth not in all things that are written in the Book of the Law to do them Gal. 3.10 Nay to make sure that this Curse want not its proper matter of sin to work upon Lex subintravit ut abundaret delictum the Law was given that sin might abound Rom. 5.20 Not that the Law is sin as the Apostle glosseth himself in the 7. of the same Epistle and 8th but sin taking occasion by the Commandement is his own ingenuous confession of himself wrought in me all manner of concupiscence So that then such an occasion of and Incentive unto sin is the Law Sicut fraenum equo indomito saith Paraeus upon the words as is a Bridle of a young Horses fierceness which whilst we use as an Instrument for the taming him by accident it makes him the more untamed Sic ego Torrentem quâ nil obstabat eunti or as a Bank or Rock to a Torrent which whilst they strive to Bound they enrage the more and so occasion it to bear and break down all before it with the greater violence Nitimur in vetitum to long for things forbidden is the current we know our desires all naturally run which is the reason saith the Oratour why Solon would by no means be drawn to hear of a Law to be enacted against Parricide veritus ne si legem de eo tulisset magis incitaret Homines quam reprimeret fearing saith he lest such a Law might rather spur men on unto then restrain them from so unnatural and horrid an act So that then so little advantage God wot is this Law likely to afford us at our last standing up before this High-Court of Justice when we are at such a natural Antipathy against it that the more it laboureth to reclaim us the more we recoil and rebel against it that for any ground of comfort we can herein meet with too just reason shall we have as the Disciples to our Common-Master in the Gospel Luke 18.26 to cry out Domine quis Salvus erit Lord who can be saved Especially seeing that as St. Peter sometimes to the Jews Acts 15.10 we cannot but be tenderly sensible that this Law putteth such an heavy Yoak upon our Necks as neither we nor our Fathers are able to bear For the last the Law from Sion the Law of faith as Rom. 3.27 it is stiled as it is so far from being Contra-distinct to either of the former Laws but hath in it rather the summe and substance and Pith of either as hath the Intellective of the vegetative and sensitive souls so is Christ the main scope of all they all looking toward him as did the Cherubins towards the Mercy-seat Exod. 37.9 In either of the former he discovered himself but as through the Lattice as it is Cant. 2.9 In this latter he doth not only present him clearly to our views but so graciously and affectionately offer him to our embraces that we have now the happy opportunity and advantage of laying such fast hold of him as not to let him go as it is Cant. 3.4 The former either of them holdeth us to Hard-meat as we say making us a proffer of Heaven indeed but upon very unfeisable yea indeed impossible conditions Fac hoc vives as our Saviour to the Lawyer Luke 10.28 Do this and thou shalt live The latter tendereth us a Bargain in our apprehension at least much easier to compass Crede Salvus eris as Paul and Silas to the Jaylor Acts 16.31 and now little question to be made but that as the Jew of the Almighty Rom. 2.5 there is more then a good many amongst us will be present to make our Boast of this Law that having the advantage both of Jew and Gentile in times past to turn over a new Leaf from the Law of Nature the Law from Sinai unto this Law of Sion the Law of Faith we shall not need to distrust but that we shall be sped of an happy Acquital and Discharge when we come to stand up before this dreadful Tribunal Our Pulpits now for a long time have resounded with no other Doctrin but those revived Reliques of an old Heretical Maxime that we shall need to act nothing our selves in order to the accomplishment of the great work of our Salvation a bare naked Faith apprehending the free
Confession of the most Reformed Divines shall be the Sign of the Cross which shall then as a Glorious standard before a victorious General in a Triumphant manner be carried before him so shall we likewise in this Book of Conscience see many other signs Hieroglyphicks too And then where shall the bribing Gehaze hide his Head when he shall see the Hieroglyphick of two Talents of Silver of which he hath cheated some Credulous Naaman where the Extorting Ahab at the sight of the Hieroglyphick of a Vineyard Where the Blood-thirsty Herod and Assassine Pilate at the sight of the Hieroglyphicks of Thousands of Innocents they have most unjustly Imprisoned Condemned and Butchered Where the wanton at the now sad sight of his lustful Mistresses with whom he hath formerly taken his fill of lawless Love Where the Riotous at the sight of the full-crowned Cups wherewith he hath every day been intoxicating his Frantick Brains no less dreadfully then undeniably indenting their several Guilts Nor yet hath Humane Invention stayed here but hath devised a latter way of writing with the Juice of Limons whose Characters are in no wise to be read until you bring them to the Fire but then may they easily and distinctly be read by every Eye The Conscience writeth no way more like then this Here the Letters wherein she sets down our Lapses are ofttimes so mysterious and obscure that they are no way obvious to any Mans scarce to our own Eyes Nay as we say that there is none so blinde as he that will not see who seeth not how prone we are deliberately to hood-winck our selves for the shutting of our sins clean out of the reach of our eye-sight Lest as the People in the Prophet Esay 6.10 seeing with our Eyes and hearing with our Ears and understanding with our Hearts we might be converted and God should heal us But when these shall come to be brought to that Fire of Judgement which shall Burn up the whole World with the works thereof then shall they appear in such just and full Dimensions that the clear sight of them shall strike us with Horrour and Astonishment Conscience then that as her Master will search Ierusalem with Lights Zephan 1.12 shall by the Light of this Fire search into the most secret and recluse corners of our Hearts and expose our most secret sins not to our own private only but to the whole worlds publick view and will then round every one of us in the ear for every particular sin of ours as did Nathan sometimes David for his Adultery 1 Sam. 12.12 Thou didst it secretly but I will do it openly and before the Sun And yet is not Humane Invention in this Case come to its Hercules Pillars a way of writing by Characters and Ciphers is of late grown very ordinary and familiar with us And let it be our subtlest Study to write our sins in never so abstruse and dark an Impress of this nature yet will Conscience be sure to make her self Mistress of the Key and so unciphering whatsoever we have written will be publishing the Contents to the whole world And then though as an Atome in the Ayre is not to be seen as long as the Sun withdraweth himself but Myriads innumerable as soon as he openeth our sins that all our life long perhaps having wilfully resolved to walk in Darkness and the Shadow of Death have no more appeared unto us then Atomes in a Cloudy Day will then too palpably discover themselves at the appearance of this Sun of Righteousness and at our Common standing up both Small and Great before this Iudgement Seat But be it that Conscience may be so wrought upon as to embesil or Cancel whatever Handwriting in this Tome of hers she may have against us yet is there in this Book another Tome of Gods Remembrance wherein whatever Evidence may be recorded we may in no wise hope that it shall be so slubbered or suppressed but that it will too surely be produced Our Apostles passage to this purpose is very Pregnant and Pithy in the 3. of his 1. Epistle If our Hearts condem us not then have we Confidence towards God but God however is greater then our Conscience and seeth all things It is a received Maxime amongst us of Aged men that there is no Faculty in them decayeth so soon as their Memory It is otherwise with the Antient of Days for so finde we this Judge Dan. 9.7 expresly stiled his Memory no more then his Days Psal. 102.27 are at any time failing him He hath his Book of undecaying Remembrance as for those that fear his Name Mal. 3.16 so for those that transgress any of his Laws out of which as the good Householder out of his Treasury Mat. 13.54 he will still be readily drawing out an heavy charge both of our Old and New sins against us Nay whereas Memoria est Praeteritorum our Memory hath nothing naturally for its object but things past whatever we have Acted or are Acting at any time throughout the whole course of our Lives is still present to his Remembrance I Remember all their wickedness is the Lords own word of his People now their own doings have beset them they are before my Face And now when these two Tomes of our own Conscience and Gods Remembrance shall make up a Day-book like that in the Prophet Zach. 5.2 a Flying Book whose wings shall carry it from one End of the Heaven to the other that every Man may run and read the Contents thereof a Great Book and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as it is in the Proverb a Great Evil in being so Great a Book of twenty Cubits long and ten Broad whereof every Page shall be filled up with the black Catalogue of our deep Carowsings our wanton Dalliances our horrid Oppressions our Sacrilegious Transactions our damned Dissimulations how shall it appear unto us like that Roul of Ezechiels Book in the 2. of his Prophesie and 10. written within and without with Lamentation and Mourning and woe If some upon but a Private perusal of their yet perhaps secret sins which their Consciences in their Solitary Retiredness have called to their Remembrance have most desperately made their own Hands their own Executioners then how insupportably think we shall the Burthen of our Anguish lie upon us when God out of the Book of his Remembrance shall be publishing a particular List of all our Errours and Enormities in the Audience of the whole World And shall therefore be upon the point of his just Tasting us as Babylon in the 16. of this Book and 19. with the Cup of the Wine of the fierceness of his wrath This Book my Beloved is not yet Opened And then as we hope to escape the fierceness of this wrath at this Day when both Small and Great of us shall stand before this Iudgement-Seat Prevention we say is the Heart of Policy if we Judge our selves the Apostle warranteth us that we
the Dead were Iudged out of those things which were written in the Books according to their works A Sight have you had as of the Prisoners to be Arraigned the Dead Small and Great of the Judge to pass sentence which though for the Judgement of Principal Authority it shall be every Person in the Trinity for which cause we finde this Day Signally stiled Gods Day 2 Pet. 3.12 Looking for saith he and hastening unto the Day of God yet for the Judgement of Promulging and Pronouncing of sentence it shall be the second Person in that Trinity and that in regard of his Humane Nature The Father saith our Apost. hath given Power to the Son to execute Iudgement because he is the Son of Man Iohn 5.27 So of the Evidence to be given in Recorded in Books and those three principals whereof the first is Gods Statute-Book made up of three Tomes in the first whereof is written the Law of Nature in the second the Law from Sinai in the third the Law from Sion the second his Day-book made up of two whereof the first is of that our own Conscience the second of Gods Remembrance the last his Book of Records and that you have seen to be of a two-fold nature the one that wherein the Church Registreth those for the Sons of God that by an outward Confession of their Faith are received into her Bosome notwithstanding that not a few of them prove afterward Impostours and Hypocrites the other that of his Eternal Fore-knowledge whereby from all Eternity he hath and beyond all Tract of time will acknowledge those for his whom he hath Predestinated to the Adoption of Sons and Ordained to be Heirs of Eternal Life The Equal Proceedings of the Court and the Infallible certainty of all remain only for the present to be discussed And first are we to examine the equal Proceedings of the Court whose impartial Judge shall Examine the whole World upon the works whether Good or Evil they have done And the Dead were Judged out of those things which were written in the Books according to their works It is the Lords own word to his People Isa. 55.8 My wayes are not as your wayes And this difference of wayes between him and them the same Lord no less justly then precisely may you hear Contesting with them in point of Equity Ezech. 18.29 Are not my wayes Equal saith he and yours Vnequal Betwixt Heaven and Earth there is not so great a Distance as there is Difference between God and more then a good many Men in the exercise of Judiciary Power The Law which the Civilians say is Sanctio Iusta Iubens Honesta Prohibensque Contraria a Just Constitution commanding things that are Honest and Forbidding the Contrary is in the Court of Heaven reputed the only straight Rule whereunto the subjects of that court are to conform their works ways for their Deviation and Declination from its Rectitude are only punishable For which cause our Evangelists description of sin is that it is the Transgression of the Law in the 1. of his Epistle the 3. Chapter and 4. V. And therefore that word of that other Apostle just reason that it obtain with us the Credit of an Oracle Rom. 4.15 where there is no Law there is no Transgression So that then that word of that other Apostle yet 2. Pet. 1.19 for the word of Prophesie our parts it shall be to conceive directed unto every one of us for the Law that we shall do well to take heed thereunto as unto a Light that shineth in a Dark Place No otherwise then you may observe some careful Mariner for the better guidance of his Ship in a Dark Night to heed a Light which from some Eminent watch-towr may discover it self The Conduct of which Light therefore whose Beams every one of us may clearly discern as the Pilot his Light from the Tower darting out from Heaven upon him for the better steering him a course through the surges of this world shall he not heed no marvel if Straying from the right Path of Justice he wander in Darkness and in the shadow of Death The Proceedings of too too many a Man that assumeth unto himself a Power to Execute Justice not seldome runneth a clean contrary Bias to this They say as those in the Wiseman Wisd. 2.11 Our will is the Law of Iustice And therefore take unto themselves a liberty of Proscribing Imprisoning Condemning yea Executing too whom they please though guiltless of the Transgression of any Law Nor shall the Law be the Rule whereby to examine the work of supposed Dilinquents but their causeles fears and Jealousies shall make Delinquents whomsoever they shall please Whilst themselves in the mean time notwithstanding that they are dipped in as deep a Dye of villany as the blackest Fiends of Hell must yet have Precedence of all the Apostles nay the Virgin Mary her self in Saintship as long as did Saul with an Image in stead of David 1 Sam. 19.13 they can impose upon the purblinde World with empty Shadows and semblances in stead of the true and real Body of Religion and what AEschines sometimes objected to Demosthenes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} can New-dip Extortion Oppression Perjury Tyranny Sacriledge Murther yea very Atheisme with the fair and specious Names of Reformation Beloved As this Great Judge is far from being so Sophistical as to impose upon us with a Fallacy of Non causa pro Causa and so not so Rigid as to Condemn us without the least transgression of any of his Laws so neither may we conceive him to be so Facile and Easie as that he shall be wone to accept of a bare Shew and Profession of Saint-Ship for a perfect observation of this Law of his That Rule of this great Judge By their Fruits you shall know them Mat. 7.16 holdeth as true for all manner false Pretenders as Prophets They are the Fruits of good works only and not the Leaves or Blossoms of vain Ostentation or Profession that shall Acquit or condemn us at the last Day And the Dead were Iudged out of those things which were written in the Books according to their works But how The Dead to be Judged according to their works Durus est hic Sermo this is an hard saying and who may abide it What hope of Salvation then shall the most Righteous have to entertain Yea and then as is St. Peters passionate Quaere in the 1. of his Epistle Chapter 4.18 Where shall the Vngodly and the Sinners appear So that then well may David Holy David deprecate this manner of Trial before God Psal. 143.2 Enter not into Iudgement with thy Servant O Lord for in thy sight shall no Man living be Iustified He that hath found no stedfastness in his Servants but hath charged his very Angels with Folly how much more then Man which dwelleth in an House of Clay whose Foundation is in the Dust Alas As the Priest
in the old law was to make an atonement for the Holy offerings of the People that they might be accepted Exod. 28.38 never may the best of our Services without some Atonement and Expiation hope to be sped of Acceptance at his Hands in whose Eyes the Stars are not clear Iob 25.5 but is of Purer Eyes then to behold any Iniquity Hab. 1.13 And then if in our best Dresses we may not hope to appear Acceptable in our worst how Abominable must we needs appear in his sight And therefore St. Aug. word to the Lord cannot but be concluded to be very pregnant Vae etiam laudabili vitae Hominum si remota Misericordia discutias eam Woe to our most laudable course of Life saith he if thou O Lord without the Spectacle of Mercy shall be pleased to look upon it Nay this way of work-trial the whole Stream of the Divine Pen-men seemeth every where to cross setting up Grace and Faith not in competition only with but in a direct opposition unto works in the work of our Salvation and so in this Day of Trial we conclude saith St. Paul Dogmatically that a Man is justified by Faith without the works of the Law Rom. 2.28 There is a Remnant according to the Election of Grace saith the same Apostle in the 11. of the same Epistle 5. and 6. and if by Grace then is it no more of works otherwise Grace is no more Grace And if by Grace and Faith we are to look for Justification then how is it that according to our works we shall be Judged It will not be so difficult a Task perhaps upon a full discussion of the whole matter to reconcile this so much seemingly jarring Triumvirate as at first sight may appear Grace is the first yea Principal Impulsive cause of our Justification Being Iustified freely by his Grace saith the same Apostle Rom. 3.24 faith the instrumental for the laying hold of this grace in Christ The righteousnes of God saith the same Apostle in the 22. of the same Chapter by the Faith of Jesus is upon all them that Believe Good works are for the present to every one of us as at this last Day they shall be in the Presence of the whole world Sole but sufficient Evidence that we by Faith apprehend this unspeakable Grace and Mercy in Christ And therefore the same Apostle may you observe to be so far from opposing of either of these to other that Ephes. 2.8 you may see him Coupling Grace and Faith By Grace saith he are you saved through Faith Nay 1 Tim. 1.14 both Grace and Faith and good works together The Grace of our Lord was exceeding Abundant with Faith and Love the sourse of all Good works in Christ Jesus The lively Emblem and Representation of all three may you clearly discover in the Eye of a Man The Light we know is the only Object this Eye contemplateth And the Eye the sole Organ for the Contemplation of this Light And yet little comfort shall there be found by any Man in this object of Light nor will this Organ of the Eye be of any use if by any means it shall be divorced from the other Members of the Body To the Eye Light cannot be more welcome then is the Grace and Mercy of God that bringeth Salvation to the soul You are kept saith St. Peter by the Power of God unto Salvation 1 Pet. 1.5 Salvation the clearest Evidence as of the Mercy so Power of God And Faith the only means for the sealing up unto us this Evidence And yet shall Faith though of this Intuitive and Obsignative Efficacy as the Eye from the other Members be divided and separated from all other Gifts and Graces of the soul as Humility Meekness Temperance Patience it shall appear no better then Dead For Faith without works is Dead alone Iam. 2.17 Briefly by the Grace of God I am what I am you know is our Apostles word of himself 1 Cor. 15.10 whatever we may have in us whether of the Seeds of Faith or the Fruits of good works may in no wise be Pimarily ascribed to any cause but the Grace of God So that then for that both for the best Plerophory of our Faith we shall have too just reason to cry out as that Father of the Daemoniaque Mark 9.24 Lord I Believe help mine unbelief and for our choisest works for that they are so far from holding any the least conformity unto the Rule of Gods Law sadly to bemoan our selves before him as doth the Royal Prophet Psal. 130.3 If thou Lord wilt be extream to mark what is done amiss who may abide it Nay for that we cannot conceive the least hope of Salvation by our best works without borrowing much out of the inexhaustible Treasury not of Gods gracious Interpretation only but his Imputation of his Son Merits unto us Christ was made sin for us saith our Apostle that we might be made the Righteousness of God in him 2 Cor. 5.21 who seeth not how more then suffient ground there will be for our saying one to another what Zorobabel sometimes of the stone of the great Mountain Zach. 4.7 Grace unto it Grace unto it And for those two Faith and Good-works thus genuinely and equally springing from the same Root the grace of God far be it from us from becomming such Boutifeaus and Incendiaries as to blow and kindle the Coals of any Division between them which without the least prejudice or disgust nay without the extream prejudice of the destruction of our souls cannot be set or kept at the least distance Indeed without Faith it is impossible to please God Heb. 11.6 And yet never shall Faith be able to please God without the Observation of his Commandements It is Faith that apprehendeth the Merits of Christ Being justified by Faith we have Peace with God through Iesus Christ our Lord Rom. 5.1 And yet Opera mea testantur de me as our Saviour sometimes of himself Iohn 5.36 They are good works that must justifie our Faith for true and sincere Faith as the Kings Daughter Psal. 45.14 cannot but appear gratious and amiable in her Heavenly Fathers Eyes yet may she not be brought into his Presence until she appear in her Raiment of Needle-work and the Virgins of all other spiritual Graces for the keeping her Company V. 15. and 16. Faith like one part of a pair of Compasses must still center in the free grace of God through Christ But then must Love like the other be moving about the Circumference of the relief of our distressed Brethrens necessities So that then for our Faith however possibly we may conceive of it as our Apostle sometimes of his Faith of Miracles Heb. 11.33 34. that it is of force to subdue Kingdoms stop the Mouths of Lions quench the violence of Fire yet may we not fancy that it shall be able to open the Gates of the Kingdome of Heaven as long as we are so far destitute of