XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

THE TWELFTH SERMON.

PART VIII.

EZEKIEL 33.11.

Turne ye, Turne yee from your evill wayes: For why will you die, Oh House of Is∣rael?

WEe are told, and can tell our selves, that Sin is a burden; and he that lies under a Bur∣den, seeks Ease; nor doth he alwaies ask Counsell of his reason to choose that, which is made and fitted to remove it; but through the importunate irksomness of his paine, he layes hold of that which is next, and thats the best: though it leave him under the same load, and pressure, and all his Art and continuance hath gain'd no more then this, That he thinks it lighter then it was; when it is the same, but with a large addition of weight. And thus we sin, but cannot perswade our selves we were willing to sinne: we run

upon our death, and yet 'tis that which both our eye and our will abhors: we die; for, 1. we were born weak, 2. We want means to avoid it, 3. We want light to see our wayes; 4. We walk on in them, but we walk in pain, and though we make no stop, yet we have many a check; we would not, and yet we will go on, we condemn our selves for what we do, and do it; and last of all we seek death, but we mean life, we do those things, whose end is death, but to a good end, and so make our way to hea∣ven through hell it self, intend well, and do those things which can have no other wages but death. These are pillows which we sew under our own elbows; Original weaknesse; want of grace; ignorance of our wayes: the reluctancy of our Conscience, which we call Involuntarines; and if these be not soft and easie enough to sleep on, we bring in a good meaning, a good inten∣tion to stuff and fill them up; and on these we sleep securely, as Sampson did in the lap of Dalilah, till our strength go from us, and we grow weak indeed; fit for nothing, but to grinde in his prison, to do him service, who put out our eyes; able to die and perish, but not able to live; strong to do evil, but faint and feeble, and lost to that which is good.

* 1.1 For as we have sought for ease from the beginning of the world, so have we also from the beginning of the Gospel, as Saint Mark hath it; * 1.2 as we have brought in the first Adam infecting and poysoning us; so we would finde some deficiency in the second, as if that Grace which he plenteously spreads in our hearts, had not ver∣tue enough to expel and purge it out, as we pretend want of strength, so we pretend want of help and succour; the want of that Grace which we might have, which we have, but will not use; and have nothing more common in the world, even in their mouths, who know not what it is. What mention we the many? what talk we of those, who like those narrow mouthed vessels receive but little, because it is powred out too fast, and many times have as little feeling of what they receive, as those earthen vessels, to which we compared them. Grace, it is in every mans mouth, the sound of it hath gone through the earth, and they hear it, and Eccho it back again to one another; they talk and dis∣course of it, and yet all are not saved by that Grace they talk of: Ebrius ad phialam, * 1.3 mendicus ad januam; the drunkard speaks of it in his cups, and by the Grace of God he will drink no more, and yet drinks drunk 'till there be no appearance in him either of Grace or Nature, either of the Christian or the man; the Beggar he makes it his Topick, and hopes it will melt him he beggs of, in∣to compassion, which had not power to unfold his hands to work, that he may need no relief: it sounds in every ear, and every ear is delighted with it, and it is to them as the sound of a consecrated

Bell is to the superstitious, and they conceive it hath power to drive the devil out of their coast, whilst they not fall, but run in∣to those temptations, which they might have overcome by that Grace they talkt of. What speak we of these? even they who have a great name for learning, and are of the first ranck and file, have not brought it forth to the Sun, and people in that simplicity and nakednesse, that upon the first sight they may say, This is it; Somtimes it is an infused habit; somtimes is is a motion or O∣peration; sometimes they know not how to distinguish it from faith and Charity; it is one and the same, and yet 'tis manifold: it excites, and stirs us up; it works in us, and it works with us; it prevents, and follows us, and thus they handle Grace as the Phi∣losophers do the Soul, they tell us what wonders it works, but not its essence; they tell us what it doth, but not plainly what it is.

But let us take it in its most plain and vulgar sense, for that speciall, and supernatural Assistance, which promotes, and up∣holdes us in that course, and those Actions, which carry us on to a supernatural end, but not shut out that Grace of God, by Christ Jesus by which we are justified, which in Scripture is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Grace and favour of God, and in most places is opposed to the works of the Law; nor those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those gifts and graces, as quicknesse of wit, depth of understanding and the like; not in his mercies, by which we are so often intrea∣ted, nor his promises, which do even wooe, and allure us, nor any beams of the glory of that gospel, which are all agents and instru∣ments in working us out a Crown, in bringing us to that end, for which we were made, and designed; and he that shall look back upon these, cannot conceive that God will shorten his hand, and be desicient, and wanting to us in that help and assistance, which is fit and necessary for us in this our race, that he wil speak to us by his Son, speak to us by his Blood; speak to us by his mercies; speak to us from heaven, and then leave us as the Ostrich doth her young ones in the sand, open to injuries, and temptations, naked and without help to defend us against that violence, which may tread us to death? this certainly cannot consist with his Justice and his goodnesse, who having given us Christ, will with him give us all things; for how should it be otherwise? saith Saint Paul; who giveth to all men liberally, * 1.4 and upbraideth not, saith Saint Iames; and to pretend a want of Grace, and as∣sistance from God, what is it but to cast all our imperfections upon him, as well as upon Adam? as if we sinned, and were de∣fective in our duty, not through our own negligence, and corrupt and perverse wills, but because God refused to give us strength to do it, gave us a Law, and lest us in fetters, bid us go, and meet him in our Obedience, when we were as lame as Mephibosbeth, and

had no servant to help us; as if the heavens were as brasse, and de∣nied their Influence, and god did on purpose hide himself, and withdraw his grace, that we might fall from him and perish. And therefore Hilarie passeth this heavy censure upon it, impiae est voluntatis, it is the signe of a wicked Heart, and one quite desti∣tute of those graces and riches, which are the proper Inheritance of beleeving Christians, to pretend they therefore want them, be∣cause they were not given them of God.

A dangerous errour it is; and, we have reason to fear, hath sunk many a soul to that supine carelessnes, to that deadnesse, from whence they could never rise again; for this is one of the wiles of our enemy, not onely to make use of the flying and fading va∣nities of this world; but of the best Graces of God, to file and hath hammer them, and make them snares; and hath wrought temptations out of that, which should strengthen us against them: Faith is suborn'd to keep out Charity; the spirit of truth is named to lead us into errour, and the power of Gods Grace hath lost its authority and Energie in our unsavorie and fruitlesse Panegyricks: we hear the sound and name of it, we blesse and applaud it, but the power of it is lost, not visible in any motion in any Action, in any progresse we make in those wayes in which along grace will assist us; floats on the Tongue, but never moves either heart, or hand. For do we not lie still in our graves, ex∣pecting till this Trump will sound? do we not cripple our selves in hope of a miracle? * 1.5 do we not settle upon our lees, and say, God can draw us out? wallow in our blood, because he can wash us as white as snow? do we not love our sickness, because we have so skilful a Physitian? and since God can do what he will, doe what we please? This is a great evil under the Sun, and one principal cause of all that evil that is upon the earth; and makes us stand still, and look on, and delight in it, and leave it to God alone, and his power to remove it, as if it concern'd us not at all, and it were too daring an attempt for us mortals, the sons of Adam, to purge and clense that Augaean stable, which we our selves have filled with dung; as if Gods wisdom and Justice did not move at all, and his mercy and power were alone busie in the work of our salvation; busie to save the adulterer; for though he be the member of an Harlot, yet when God will, he shall be made a member of Christ; to save the seditious: For though he now breath nothing but Hail-stones and coals of fire; yet a time will come, where he shall be made peaceable, whether he will or no; to save them who resolve to go on in their sin, for he can check them when he please, and bring them back to Obedi∣ence and holinesse; in a word, to save them, whose Damnation sleepeth not. I may say with the Father, utinam mentirer, would to God in this I were a lier; but we have too much probability

to induce us to beleeve it, as a truth; that they who are so rea∣dy to publish the free and irresistible power of Gods Grace, and call it his Honour; dishonour him more by the Neglect of their duty, which is quite lost, and forgot in an unseasona∣ble acknowledgement of what God can, and a lazy expectation of what he will work in them, and so make God Omnipotent, to do what his Wisdom sorbids, and themselves weak and impo∣tent to do, what by the same wisdom he commands: and then (when they commune with their heart, and finde not there those longings and pantings after piety, that true desire and endeavour to mortifie their earthly members, which God requires, when in this Dialogue, between one, and himself, their hearts cannot tell them they have watched one houre with Christ) flatter and com∣fort themselves, that this emptinesse, and nakednesse, shall never be imputed to them by God, who if he had pleased, might have wrought all in them in a moment, by that force, which flesh and blood could never withstand; And thus they sin, and pray, and pray and sin, and their impiety and devotion like the Sun and the Moon have their interchangeable courses, it is now night with them, and anon 'tis day; and then night again, and it is not easie to discern which is their day, or which is their night, for there is darknesse over them both; They hear and commend vertue and piety, and since they cannot but think, that vertue is more then a breath, and that it is not enough to commend it, they pray, and are frequent in it, pray continually, but do nothing; pray, but do not watch, pray, but not strive against a temptation, but leave that to a mightier hand to do for them, and without them, whilst they pray and sin; call upon God for help, when they fight against him; as if it were Gods will to have it so; for if he would have had it otherwise, he would have heard their prayers, and wrought it in them; and therefore will be content with his Talent though hid in a napkin, which, if he had pleased, might have been made ten, and with his seed again, which if he had spoke the word, had brought forth fruit a hundred fold. Hence it comes to passe, that though they be very evil, yet they are very secure, this being the triumph over their Faith, not to conquer the world, but to leave that work for the Lord of Hosts Himself, and in all humility to stay till he do it; for they can do nothing of themselves, and they have done what they can, which is nothing, and now they are heartlesse, feeble, and (if I may so speak) this do-nothing de∣votion, which may be as hot on the tongue of a Pharisee, and tied to his Phylactery, must be made a signe of their election before all times, who in time do those things, of which we have been told often, that they that do them shall not inherit the kingdome of Heaven.

I do not derogate from the power of Gods grace (they that do, are not worthy to feel it, but shall feel that power, which shall crush them to pieces) they rather derogate from its power, who bring it in to raise that obedience, which comming with that tempest and violence, it must needs destroy, and take away quite; for what obedience is there, where nothing is done? where he that is under command doth nothing? vis ergo ista, non gratia, saith Arnobius, this were not grace, or royal favour, but a strange kinde of emulation to gain the upper hand. We can∣not magnifie the Grace of God enough, which doth even expect, and wait upon us, * 1.6 wooe, and serve us; it is that unction, that preci∣ous ointment Saint Iohn speaks of, but we must not poure it forth upon the hairy scalp of wilful offenders, who loath the means, des∣pise prophecy, quench the spirit, and so hinder it in its operation, of men, who are as stubborn against Grace, as they are loud in its commendations, as active to resist, as to extol it; For this is to cast it away and nullifie it, this is to make it nothing by making it grea∣ter, nay, to turn it into wantonnesse.

But it may be said, that when we are fallen from God we are not able to rise again of our selves; we willingly grant it; that we have therefore need of new strength, and new power to be gi∣ven us, which may raise us up, we denie it not; and then Third∣ly, that not onely the power, but the very act of our recovery is from God, ingratitude it self cannot denie it; and then, that man can no more withstand the power of that grace, which God is ready to supply us with, then an infant can his birth, or the dead their Resurrection; that we are turned whether we will or no, is a conclusion, which these premises will not yeeld. This flint will yeeld no such fire, though you strike never so oft; we are, indeed, sometimes said to sleep, and sometimes to be Dead in sin; but it is ill building conclusions upon no better Basis then a figure, or because we are said to be dead in sin, infer a necessity of rising when we are called; nor is our obedience to Gods inward call of the same nature, with the obedience of the Creature to the voice and command of the Creator (for the Creature hath neither rea∣son nor will as man hath) nor doth his power work after the same manner in the one as in the other. How many Fiats of God have been frustrate in this kinde? how often he hath he smote our stony, and rocky hearts, and no water flowed out? how often hath he said Fiat lux let there be light, when we remained in dark∣nesse? for we are free agents, and he made us so, when he made us men, and our actions when his power is mighty in us, are not necessary but voluntary; not doth his power work according to the working of our Fancy, nor lies within the level of our carnal

Imaginations, to do what they appoint, but is accompanied, and directed by that wisdom, which he is, and he doth nothing, can do nothing, but what is agreeable to it. As it was said of Caesar in Lucan, though in another sense,

Velle putant, quodcunque potest.

We think that God can do whatsoever he can; but we must know, that as he is powerful, and can do all things, so he is wise, and sweetly disposeth all things, as he will, and he will not save us against our will, for to necessitate us to goodnesse, were not to try our obedience, but to force it, & quod necessitas praestat, de∣pretiat ipsa. Necessity takes of the price and value of that it works, and makes it of no worth at all; And then God doth not volunta∣rily take his grace from any, but if the power of it defend us not from sin and death, it is because we abuse and neglect it, and will not work with it, which is ready to work with us; For Grace is not blinde, as Fortune, nec cultores praeterit, nec haeret contemptoribus, she will neither passe by them, who will receive her, nor dwell with those persons which contemn her, nor save those who will destroy themselves.

To conclude this; He is most unworthy to receive Grace, who in the least degree detracts from the power of it; and he is as un∣worthy who magnifies, and rejects it, and makes his lise an argu∣ment against his Doctrine, sayes he cannot be resisted, and resists it every day; he that denies the power of it, is a scarse a Christian, and he is the worst of Christians who will not gird up his loins, and work out his salvation, but loiters and stands idle all the day long, shadows and pleaseth himself under the expectation of what he will do, and so Turns it into wantonnesse. Let us not a∣buse the Grace of God, and then we cannot magnifie it enough; but he that will not set his hand to work, upon a fancy, that he wants Grace; he that will not hearken after Grace though she knock and knock again, (as Fortune was said to have done at Galbas gate) till she be weary, hath already despised the Grace of God, and cannot plead the want of that for any excuse, which he might have had, but put it off, nay, which he had, but so used it, as if it had been no grace at all. They that have grace offered and repell it, they that have Antidotes against death and will not use them, can never answer the expostlation, Why will ye die?

* 1.7 And certainly, he that is so liberal of his grace, hath given us know∣ledge enough to see the danger of those wayes which lead to death; and therefore in the next place, ignorance of our wayes doth not minuere voluntarium, doth not make our sin lesse wilfull, but ra∣ther

aggrandize it; For first, we may know, if we will know every duty that tends to life, and every sin that bringeth forth death; we may know the Devils enterprises saith saint Paul, * 1.8 and the ignorance of this findes no excuse, when we have power and faculty, light and understanding; when the Gospel shines brightly upon us, to dispel those mists, which may be placed between the truth and us, * 1.9 then if we walk in darknesse, and in the shadow of death, we shall be found guilty, and not so much of not finding out the truth, as of refusing it, as Hilary speaks of a strange contempt in not at∣taining that, which is so easily atchieved, and which is so necessa∣ry for our preservation. I know every man hath not the same quicknesse of apprehension, nor can every man make a Divine, and it were to be wisht, every man would know it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is not for him that thresheth out the corn, to resolve controversies, or State-questions, but Saint Peter requires that every man should be able to give an answer, * 1.10 a reason of his faith, and if he can do that, he that knows the will of God is well armed and prepared against death, and may cope with him, and destroy him if he will. And this is no perplext, nor intricate stu∣dy, but fitted and proportioned to the meanest capacity: he that cannot be a Seraphical Divine, may be a Christian; he that can∣not be a Rabbi, may be an honest man; and if men were as diligent in the pursuit of the truth, as they are in managing their own temporal affaires; if men would try as many conclusions for knowledge, as they do for wealth, and were as ambitious to be good, as they are to be rich and great; if they were as much a∣fraid of Gods wrath, as they are of poverty, and the frown of a mortal, this pretense of want of knowledge would be soon remo∣ved, and quite taken out of the way. For now the Grace of God hath appeared unto all men, and commanded all men every where to repent, and turn from their evil wayes. What Apologie can the oppressor have, when wisdom it self hath sounded in his ears, and told him, Thou shalt love thy neighbour as thy self? for even flesh and blood would soon conclude, that no man will oppresse himself. What can the Revenger plead after that thunder, vengeance is mine? what can the covetous pretend when he hears, Go sell all and give to the poor? what can the seditious say, when he is plain∣ly told; he that resists shall receive damnation? can any man misse his way, where there is much light to direct him? when he brought a great part of his Lesson along with him into the world, which he may run and read, and understand: How can he there erre dan∣gerously, where the Truth is fastned to a pillar? where there is such a Mercury to shew him his way?

And therefore in the second place; if we be ignorant, it is be∣cause we will be ignorant, and if we could open a window into the

breasts of men, we should soon perceive a hot contention between their knowledge and their lusts, struggling together like the twins in Rebeccahs womb, till at last their lust supplants their knowledge and gains the preheminence, nolunt intellgere, ne cogantur & facere, saith Austin, they will not understand their duty, lest that may draw upon them an obligation to do it, nor will see their errour, because they have no mind to forsake it; for their knowledge points towards life, but not to be attained to, but by sweat and blood, which their lust loathes, and trembles at; and therefore this know∣ledge is too wonderful for them, nay, tis as the gall of bitterness unto them; and as Neros mother would not suffer him to study Philosophy, quia impetaruro contraria, * 1.11 because it prescribes many moral virtues as Sincerity, Modesty, and Frugality, which sort not well with the crown, and must needs fall crosse with those actions, in which Policy and Necessity many times engage the Monarchs of the Earth; so do these look upon the truth, as a thing contrary to them, as checking their pride, bridling their malice, bounding their ambition, chiding their injustice, threatning their Tyranny, and so study to unlearn, suppresse, and silence it, and will not hear it speak to them any more, but set up a lie, first the childe, then the Parasite of their lusts, and enthrone it in its place to reign over them, and guide them in all their wayes. I remember Bernard in one of his Sermons upon the Canticles, tells us, that he observed many cast down and very sad and dejected upon the knowledge of the truth, not so much for this, that it did shew them the danger they were in, and withall an open and effectual door to escape, but that it choaked the passages, and stopped up the way to their old Asylum and Sanctuary of ignorance. For truth is not onely a light, but a fire to scorch and burn us, not onely a direction, but a Satyre, and teacheth us to denie ungodly lusts, and if we obey not, it cen∣sures and condemns us. This ignorance then cannot excuse our sin, or make our death lesse voluntary, because our lust hath taken the place of knowledge, and dictates for it, and we grope at noon-day, and will not see those sins, which though they be works of darknesse, yet are as visible as the light it self. Rebellion is not therefore no sin, because it comes gravely towards us in the habit of zeal and religion. Prophaness is not excusable, because Fanatick persons count Reverence, Superstition. Deceit is not warrantable, because I hold it as a positive truth; that the wicked have title to the things of this world, and my Phantastick lusts have drawn out another conclusion, where there was no medium, no premises to be found, that I am a righteous person, & then follows a conclusion as wilde as that, that I may rob, and spoil him. But these are but bella Tectoriola, but artificial Daubings, and the weakest eye may see through them, and discover a monster; and as Tully in one of his Books de Finibus tells us, that those Philosophers who would

not plainly say, that pleasure was their summum bonum, or chiefest Happinesse, but vacuity of sorrow and trouble, did vicinitate versari, bordered and came neer to that, which they first called it; so the world hath found out divers names to colour and commend their soulest sins, but bring them to the trial, and they must needs mean one and the same thing, and that zeal and Rebellion Devotion and Pro∣phainess, taking from the wicked, and down-right Cosenage are at no greater distance, then these two, a Fiend and a Devil, but that the Devil is then worst, when he takes the name of an Angel of light. The truth is plain enough, but the Prince of this world hath so blinded them, that they will not see it; For their lusts which laid their Conscience asleep, hath taken the chaire, and pre∣scribes for it, and drives them on to do that which was never done nor seen. Judg. 19.30. to tread all Laws of God and man under feet, and make their strength the Law of unrighteousness; I know not whether we may call this ignorance or no; It is too good a name for it, and nothing but our Charity can make it so, or grace it so much, if it be ignorance, it is a proud, puffing, majestick, insolent ignorance; the Jewish Rabbies might well say, Error Doctrinae re∣putatur pro superbiâ, * 1.12 this ignorance is nothing but pride or the issue of it, even of that pride, which threw Lucifer down from Hea∣ven, and raiseth men here upon earth to fling them down after him.

But in the last place, to conclude this: if this ignorance be not af∣fected, or rather forced, and made a pillow to sleep on, yet if it proceed onely from that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that non-attention, that supine negligence to keep it out, yet in matters which concern life and death, we are as much bound to know the means how, as to strive to attain the one, and escape the other; for what I ought to do, I ought to know. * 1.13 The Jews have a saying, Delinquit propheta, qui à prophetâ decipitur, 'tis a great fault in a Prophet to be deceived, though by another Prophet: The Civilians, imperitia medicorum do∣lo comparatur, Ignorance in a Physitian is a kinde of cheat, and a bloody cheat; * 1.14 for the ignorant Physitian negotiatur animas hominum, saith old Cato in Pliny, doth Trade, and deceive men out of their lives, when they most trust in them. For if the man be Ignorant, if he will administer Physick, he will kill; if the man be ignorant, if he will Preach, he will also Prophesie lies: If he be a Magistrate, if he will Govern, he will also shake the pillars of the Common∣wealth. If he be a Christian, if he be ignorant; then as he will pro∣fesse; so also will he run into the snares of the Devil: and this his ignorance is no plea against that Law, which he was bound to know, * 1.15 as well as to keep it. Ex toto noluisse debet, qui Imprudentiâ defenditur, he that will plead Ignorance or error for an excuse, must have his whole will strongly set up against it, and then the

great difficulty or impossibility of avoiding it may be his Advo∣cate and speak for him: but if he make room for it, when he might exclude it, if he Embrace that which may let it in, or make no use of the light that detects it; if he will, or reject not, or be indifferent, if he distast the truth for some crosse aspect it hath on his designes, and love a lie, because it smiles upon them, and pro∣motes them, then this ignorance is a sin, and the last the greatest, and therefore cannot make up an excuse for another sin, for those sins which it brings in, in Triumph; but is so much the more Ma∣lignant, in that we had light, but did turn our face away and would not see it, or did hate and despise it, and blow it out: For he that will not know the wayes of life or calls his evil wayes by that name, may well be askt the question, why he will die?

Ignorance then is not alwayes an excuse; for some are negli∣gent, and indifferent, will not take the pains to lift themselves up to the truth by those steps and degrees, which are set for them, and are the way unto it, and so walk as in the night which them∣selves have made, because they would not look upon the Sun. Others study and affect it, and when the truth will not go along with them to the end of their designes, perswade themselves into those errours which are more proportioned to it, and will friendly wait upon them, and be serviceable to fill and answer that expecta∣tion, which their lust had raised, and call them by that name. They will not know, what they cannot but know, nor see death, though he stand before them in their way, and so are lead on with pomp and state, with these false perswasions, with these misera∣ble Comforters to their grave.

* 1.16 But in the next place: when we finde some check of Conscience, some regret, some gain-sayings in our minde, that we are unwil∣ling to go on in these evil wayes, and yet take courage and pro∣ceed, we are ready to please our selves with this thought, and are soon of the Opinion, that what we are doing, or have done already, if it be evil, yet is done against our will; and if de∣struction overtake us, it seises on them, that did so much hate and abhor it, that we shook and trembled, when it did but shew it self to us in a thought. And this I take to be an errour as full of danger, as it is void of reason, of no use at all, but to make us fa∣vour our selves, and ingage and adventure further in those wayes which lead unto death.

I deny not, but as there is great difference in sins, so there may be a difference also in committing them; that the righteous per∣son doth not drink down sin with that delight and greedinesse which the wicked do, that they do not sport themselves in the

wayes of death, nor fall into them with that easinesse, with that precipitancy, that they do not count it as a purchase to satisfie their lusts, and that most times the event is different; for the one fall∣eth down at the feet of God for mercy; the other hardens his heart, and face, and wil not bow: but yet, I cannot number it amongst the marks and characters of a righteous man, or (as some love to speak, and may so speak, if they well understood what they said) of one of the elect, when he falls into any mortal grievous sin, as Adul∣tery, Murder, and the like, that he doth not fall plenâ voluntate, with a full consent, and will but more faintly, and remissly, as it were with more Gravity, then other men; that he did actually fall, but was not willing to fal, that is, that he did wil indeed the sin which he did commit, but yet did commit it against his will. Nor can I think our consent is not full, when we chide and rebuke the ten∣tation, and yet suffer it to win ground, and gain more and more Advantage against us, when we have some grudgings, some petty murmurs in our selves; and in our heart defame those sins, which we shew openly in our Actions: for when we have done that which is evil, we cannot say, we would not have done it; when we have made roome for sin to enter, we cannot say, that we would have excluded it.

For, 1. I cannot see how these two should meet so friendly, a double Will, nay, a contrary will in respect of one, and the same Act, especially when sin is not in fieri but in facto esse, when the temp∣tation hath prevailed, and the will determined its act. Indeed, whilst the Act was suspended, and our minde wavering, and in doubt where to fasten, or which part to embrace, whether to take the wedge of Gold, or to withdraw; whether to smite my bro∣ther, or to sheath up my sword, and anger together; whether to taste, or not to taste the forbidden Fruit; when it was in labour as it were, and did strive and struggle between these two; the delightfulnesse, and unlawfulnesse of the Object, between the tem∣ptation, and the Law, whilest the flesh lusteth against the spirit, and the spirit against the flesh, there may be such an indifferency, a kinde of willing, and nilling, a profer, and distast, an approach and a pawse, an inclination to the object, anda fear to come neer: But when the sense hath prevailed with the will to determine for it against the reason, when lust hath conceived, and brought forth, then there is no room for this indifferencie, because the will hath determined its act, and concluded for the sense against the rea∣son, for the Flesh against the spirit. For we must not mistake the fluctuations and pawses, and contentions of the minde, and look upon them, as the Acts of the will, which hath but one simple, and indivisible act, which it cannot divide between two contra∣ries, so as to look stedfastly on the one, and yet reflect also with a

look of liking upon the other, our Saviour hath fitted us with an instance, you cannot serve God and Mammon: if we know then what the will is, we shall know also, that it is impossible to di∣vide it, and shall be ashamed of that Apologie, to say, we sin semiple∣nâ voluntate, with an imperfect, with an half will, we know not how. There may be indeed a kind of velleity and inclination to that which is good, when the will hath embraced that which is evil; there may be a probo meliora, a liking of the better, when I have chosen the worser part; which is not a willing, but an approba∣tion, an allowing, that which is just, which ariseth from that light of our minde and Law of our understanding from that natural Judgement, by which we discern that which is evil, from that which is good, and is an Act of our reason, and not of our will; and thus I may will a thing, and yet dislike it, I may embrace, and condemn it, I may commend Chastity, and be a wanton, Hos∣pitality and be a Nabal, Clemency and be a Nero, Christianity, and be worse then a Jew; I may subscribe to the Law, that it is just, and break it; I may take the cup of Fornication, and drink deep of it for some pleasant taste it hath, when I know it will be my poy∣son.

And therefore: in the second place; this renitency, and resi∣stancie of Conscience is so far from Apologizing for us, as for such as sin not with a full consent, that most times it doth adde weight to it, and much aggravate our sin, and doth plainly demonstrate a most violent, and eager consent of the will, which would not be restrained, but passed as it were this Rampier, and Bulwark, which was raised against it, to the forbidden object; which neither the Law, nor the voice, and check of Conscience (which to us in the place of God) could stop or restrain, and that we play the wantons and dally with sin, as the wanton doth with his strumpet, that we do opponere ostium, non claudere, put the door gently to, * 1.17 but not shut and lock it out, which is welcom to us when it knocks, but more welcome when it breaks in upon us; and so frown and admit, chide & embrace, bid it farwel, when we are ready, and long to joyn with it, make a shew of running from it, when we open our selves to receive and lodge it in our heart. For again, if the pravity and obliquity of an act is to be measured, and judged by the vehement and earnest consent of the will, then the sin which is committed with so much reluctancy, will prove yet more sin∣ful, and of a higher nature, then those we fall into, when we heard no voice behinde us to call us back; For here the will of the sinner is stubborn, and perverse, and makes hast to the forbidden object against all opposition whatsoever, against the voice of the Law, which is now loud against him, against the motions of the spirit, which he strives to repell, against the clamors of Conscience,

which he heares and will not hear, even against all the Artillery of Heaven: it doth not yeeld to the tentation, when no voice is heard: but of the tempter, nothing discover'd, but the beauty and allurement of the object, nor upon strategeme, or surprisals, but it yeelds against the thunder of the Law, and dictate of Conscience; admits sin, not in its Beauty and glory, when it is drest up with advantage, and comes toward us smiling to flatter and wooe us, but it joyns with it, when it is clothed with death, when it is re∣vealed by conscience, and hung round about with all the curses of the Law; Swallows down sin, not when it is as sweet as honey, but when it hath a mixture and full taste of the bitternesse of Gall, and so though our sin be against our conscience, yet it is not against our will, and therefore is the more voluntary.

Besides in the last place; this is a thing, which almost befalls every man, that is not delivered over to a reprobate sense, whose eye of reason is not quite put out, who is not unman'd, and hath any feeling or sense of that which is evil, and that which is good; nay, it was in Cain, it was in Judas, it is in every despairing sin∣ner or else he could not despair. These pauses, and deliberations, these doubtings and disputes, and divided thoughts are common to the righteous, and to wicked persons.

—Duplici in diversum scindimur Hamo Hunccine, an hunc sequemur?—

Most men are more or lesse thus divided in themselves, and as Plautus observes, it is the humour of some men, when they are at a feast, to dislike the dishes, but no whit the more abstain, Culpant, sed comedunt tamen, they finde fault with their meat, and did eat it up: so it is with us, we too oft disrelish sin and swal∣low it down; we cannot but condemn sin, and we are as ready to commit it, and with him in the Comedy Ask, Quid igitur Fa∣ciam? When shall we now do? when we are knocking at the harlots door, and are ready to break forth into Action. And there∣fore this Conceit that a regenerate man doth not sin with a full consent, in that his conscience calls after him to retire in the very adventure, is very dangerous, and may be mortal to the heart, that fosters it; for when this conceit hath filled and pleased us, we shall be ready with Pilate to wash our hands, when they are full of blood, and cry out we are Innocent, when we have released Barrabas, let loose our Sense, Appetite, and Affections to run riot, and delivered Jesus the just one to be scourged and crucified; deli∣ver'd up our reason to be a slave; and ministerial to all those evils which the flesh or devil can suggest, and delivered up our affecti∣ons to be torn and scattered as so many straws upon a wrought sea,

and never at rest, in a word contemnere peccata, quià minora puta∣mus, to slight and passe by our sinnes in silence, because we will not behold them in their just shape, and proportion, in that horror that Terror, and deformity which might fright us from it. And this conceit is a greater Tentation then that which hath first taken us, for it brings on, and ushers in the Tentation, Takes from it all its dis∣placency, that it may enter with ease, and when it hath prevail'd, shuts out Repentance, which should make way for that mercy and forgivenesse, which alone must make our Peace. Every man fa∣vours himself, and is very open to entertaine any Doctrine which may cherish and uphold this humour, and make him lesse wicked, or more righteous, then he is; and though at first we find no rea∣son, which commends it to us, and craves admittance for it, yet be∣cause it speaks so friendly to our Infirmities, and helps to raise up that, which we desire to see in its height, we take it upon Trust, and beleeve it to be true indeed; and stand up, and contend for it, as a part of that Faith, which was once delivered to the Saitns, and ha∣ving this mark of the Righteous, That we sinne, but check our selves in it, we take our selves to be so, righteous persons, though we be so ill qualified, that an Impartiall eye beholds it, and findes so much probability, as points to it, as to the marke of the Beast. It is with many of us, as it was with the slave in Tacitus, * 1.18 who being like Agrip∣pa in outward favour, and the linaments of his body, did also take upon him to counterfeit his Person, and being askd by Caesar, How he came to be Agrippa, stoutly answered, As thou camest to be Cae∣sar: Nemo non benignus sui Judex, there are but few, or none at all, that are not too favourable Judges in their owne cause, and though they be slaves, and servants unto sinne, yet will be ready to put on the person of a Prince, of a Saint, of a chosen vessell, and by the help of Imagination, and the frequency of those pleasing, and deceit∣full thoughts at last verely beleeve himself to be so; And if reluctan∣cie and regret, and the turning away of the Face of the soule, the Conscience, at the evill we doe, be a marke of a Regenerate man, then certainly a very Pagan, a Notorious sinner may find this marke a∣bout him, and though he commit sinne with greedinesse, yet lay him downe, and rest, and sleep upon this conclusion; That hating sin as he doth, and committing that sinne, which he thinks he hates, his name may be written in Heaven, and that he is also one of the Elect.

But then, to conclude this, A strange thing it may seem, That we should first wound our Conscience, and then force her to powre in this Balme, first, not hear her speak, and then bring her in to make this plea; That we did not Heare her; first to slight and offend her, and then make her our Advocate; I spake unto you, and you heard not; it is your happinesse; Had I not spoken, your sinne had been grea∣ter then it is, and thus we doe it with lesse danger (Thats our

thought) because we first told our selves, That we should not doe it. But call our sin what we please, a sinne of Infirmity, or a sinne with a halfe-will, with a Half Consent, with a will, and no will, non mutatur vocabulis vis rerum, * 1.19 words, and names have no power to change and alter the nature of our sinne, or to abate any degree of its poyson and malignity, and pretend what we will, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sentence and Judgement is the Lords, and in his sight, even those sinnes which we doe with reluctancy, and some contention with our selves, and voluntary, and without Repentance bind us over to Death Even of them who sinne, though they check and condemne themselves before the Act, say they would not, and yet doe it, this Question may be askt, Why will ye die?

* 1.20 We come now to the last pretense, which is commonly taken up by men, who are willing to be evill, but not willing to goe under that name; and we shall but touch it; for it will soon fall to pieces with a Touch. And this pretence is made up of a bad will, and a good Intention, or meaning; which is indeed of a Good will and a bad; the one being levell'd on the end, the other on the means that lead unto it, and the one is set up to commend and Authorize the other; for, as some think, if the end be faire, it casts a beauty and lustre upon the way that leads to it; though it be as foule as sinne can make it; and then, when our Will is evill, it is not evill, because it looks further then that evill, to something that is so good, that by its vertue it will transforme, and change the nature of it, and make it like unto it self. And, if we look into the world, we shall find that nothing hath deceived men more, nothing hath wrought more mischief on the Earth, then a groundlesse thought, that that must needs please God, which is done to a good end, with a good mind, and an Ardent Affection and zeal, That of the two Tables, we may break the one, to secure and pre∣serve the other, that we may serve God, when we break his will, and honour him, when we deface his Image; that that sin, which may Damne a soule (and the least may doe that) is not considerable, if we carry it along but in our hopes, to that End, which we have set out with the fair title of Good, though it may sometimes be a grea∣ter sinne, then that which we would make use of, to raise it up. But we must suppose it good; but yet wee cannot think it can have such a strange, and more then Omnipotent virtue to change every thing, even that, which is most contrary to it, into its self, or to make Things not to be what they are, or at the same time to be both good and Evill. This is but a Sophisme, but a cheat put upon us by the De∣vill; for there be two things to make up a good Intention, or else it is not good; First it must be levell'd to a right and warrantable end, and then carried to it in a due and orderly course, by those means which are fitted and proportioned to that end; and sure sinne is so

unlike to that which is good, that it were easier to dissolve the Earth, and then set it upon its pillars againe, then to draw them to such a subordination, as to serve to advance one another; what a strange sight would it be, to see such a figge grow on such a Thistle, to see one evill Spirit drive out another, which commonly brings in seven worse then himself; to see Religion brought into the World upon the Devills shoulders? Besides, every thing that is good, whether it be a naturall Good, or a Civill good, or a Divine good, hath its proper and peculiar means ordained and fitted to it, either to pro∣cure or preserve it; If I desire Health, Temperance and a good di∣et are the means; If I would have food and raymeant? In∣dustry is the meanes; If I would keep my friend; Fidelity is the means; If I would have a well-ordered Family; Discipline is the means; if I would establish a Common-Wealth; * 1.21 Justice is the means; That, That alone will uphold it, saith Solomon, who was the wisest of Kings, and knew the fittest means for that end; but who ever heard of any use that sinne was ever of? what end can that be proportioned to? if there be any, 'tis not worth the name∣ing; the end of it is Damnation. Run to and fro the Earth, look about in every corner of the universe, search all the Records from Adam to this moment, you shall never find any other: For our Health, it destroys it, strikes us in the very Gates of life, Cutts us off in the midst of our dayes, and Tumbles our Gray Haires with sorrow into the Grave; For this many are weak and sick amongst us, * 1.22 and many are asleep. For our food, it makes it gravell in our mouths, and strips us of our rayment, and drives us amongst Swine. For Friendship: It may tie a knot, but it will fly in pieces of it self; for the friendship of evill men is as false and deceitfull as them∣selves. For our Families: It raises a Tempest even in these Basons, * 1.23 these little bodies, these petty resemblances of a Republick. It sets Father against Sonne, and sonne against Father, makes a servant a Tray∣tor, and raises enemies within doores, and draws out a Battalio in a Cottage. For Common-wealths: the least sinne may sooner over∣throw them, then the greatest set them up, and of all their Glories, they cannot shew any one of them, that was brought in by either: It may raise them for a time perhaps, to some height, butthen it gets up above them, lies heavy upon them, and presseth them downe, breaks them to pieces, and Buries them in their Rubbish; this it doth, and shall that which can doe nothing, but worke desolation, be a fit prop for Religion to leane on, when shee seems to sink, or to bring her back, when the voice is, that she is gone out of our Coasts? Can evill be fitt for any Thing, but that which is like it?

But we are told Tale critopus tuum, qualis Intentio; * 1.24 that our work doth follow the Nature, and quality of our Intention; True, if the Intention be Evill; If I build a Church to set up Idolls; If I build a colledge to perpetuate my name; If I be very holy on the sudden,

and pay my vow to usury, a Crown; if I do a good act in it self, for some evil end, for then the intention alters, and changes the Na∣ture of it, and makes it like unto it self; and the reason is plain, be∣cause any one bad Circumstance is enough to make an Action e∣vil, but bonum ex causâ intergrâ the concurrence of all is required to denominate it good, * 1.25 multa non illcitavitiat animus, the minde and intention doth bring in a guilt upon those Actions which are otherwise lawful, but cannot make that just, which is forbidden; cannot answer for the breach of a Law: Briefly a good intention and a good action may be joyned together, and be one, nor can they be good but in this conjunction; but to joyn a good intenti∣on to a bad action is with Mezentius in the Poet, to tie a living Bo∣dy to a Carcase, it may colour indeed, and hide a bad Action, but it cannot consecrate it; it may disguise a man of Belial, but it can∣not make him a Saint; it may be as a Ticket, or a passe to carry a wicked man to the end which he sets up, and there leave him more secure, (it may be) but without doubt, more wicked then before: For Murder now hath no voice; Faction is Devotion, Sacriledge is zeal, all is well, because we mean well; we fix up a good intention in our fancy, and that is our pole-star, and ha∣ving that in our eye, we may steer our course, as we please, and buldge, but swell our sayles, and bear forward boldly, till at last we are carried upon that rock, which sinks us for ever; and there∣fore to conclude this; a good intention cannot pull out the sting from death, nor the guilt from sin, but if we sin, though it be with an honest minde, we sin voluntarily; in brief, though we know it not to be a sin; though from the Tribunal of conscience we check our selves before we commit it; though we do evil but intend good, though we see it not, though we approve it not, though we intend it not as evil, yet evil it is, and a voluntary evil, and without repentance hath no better wages then death, and this expostulati∣on may be put up to us Quare moriemini? Why will ye die? for we cannot say, but they are willing to die, who make such hast to the pit of ruine, and in their swift and eager pursuit of death, do but cast back a faint look toward the land of the living.

We must now draw towards a conclusion, and we must con∣clude and shut up all, even death it self in the will of man, we can∣not lay it upon any natural weaknesse; nor upon the want of grace and Asistance: we cannot plead ignorance; nor the distaste, and reluctancy of our minde, nor can a good intention name that will good, which is fixt on evil, nor the means which we use commend and secure that end, which is the work of sin, and hath death waiting upon it: if we die we can finde no other answer to this question, Why will ye die? but that which is not worth the putting up; 'tis quiavolumus, because we will die. Take all the weaknesse,

or corruption of our nature; look upon that inexhaustible sountain of Grace, but as we think, dryed up: take the darknesse of our un∣derstanding, the cloud is from the will; Nolumus intelligere: we will not understand; take all those sad symptomes, and prognosticks of death, a wandring unruly fancy; 'tis the will whiffs it about, turbu∣lent passions; the tempest is from the will, etiam quod invitus face∣re videor, si facio, voluntate facio, even that which I do with some re∣luctancy, if I do it, I do it willingly: all provocations, and incite∣ments imaginable being supposed: no love, no fear, no anger; not the devil himself can determine the will, or force us into action, and if we die, it is quia volumus because we will die; If death be the conclusion, that which infers it, is the will of man, which brought sin and death into the world.

And this may seem strange, that any should be willing to die. Ask the prophanest person living, that hath sold himself to wic∣kednesse; and so is even bound over to death, and he will tell you, he is willing to be saved; heaven is his wish, and eternal happines his desire; as for death, the Remembrance of it is bitter unto him: death? if you do but name it, he trembles; The Glutton is greedy after meat, but loathes a disease; the wanton seeks out plea∣sures, but not those evils they carry with them under their wing; the Revenger would wash his feet in the blood of his enemy, but not be drownd in't; the Thief would steal, but would not grinde in the prison; but the Philosopher will tell us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.26 the beginning of all these is in the will; and he that will be intempe∣rate, will surfet; he that will be wanton will be weak; he that taketh the sword will perish by the sword; he that will spoil, will be spoiled, and he that will sin will die, * 1.27 every mans death is a voluntary act, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of any natural appetite to perish, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by his own choice, who did chuse it, though not in se, not in itself, which is so terrible, but in causis, as the Schools speak, in its causes, in those sins in which it is bound up, and from which it cannot be fevered, for sin carries it in its womb, and if we sin we are condemned, and dead al∣ready; we may see it smile upon us in some alluring pleasure, we may see it glitter in a piece of Gold, or wooe us in the rayes of Beauty, but every smile, every resplendency, every raie is a dart, and strikes us through. Why will ye die? why? the holy Ghost is high, and full in the expressing it; Amamus mortem; we love death; Prov. 8. and the last. v. and love, saith the Father, is vehemens voluntas, a ve∣hement, and an Active will; it is said to have wings, and to flie to its object, but it needs them not, for it is ever with it; the cove∣tous is kneaded in with the world; they are but one lump: It is his God, one in him, and he in it. The wanton calls his strumpet his soul; and when she departeth from him, he is dead; the am∣bitious

feeds on honour, as 'tis said Camelions do on air; a disgrace kill him; amamus mortem, we love death, which implies a kind of union, and connaturality and complacency in death. Again, exulta∣mus rebus pessimis Prov. 2.14. we rejoyce and delight in evil; Ecstasim patimur, so some render it, we are transported beyond our selves, we talk of it, we dream of it, we sweat for it, we fight for it, we travel for it, we triumph in it, we have a kind of traunce, and transformation, we have a Jubile in sin, and we are carried delicately, and with triumph to our death; Nay, further yet, * 1.28 we are said to make a covenant with Death, Isai. 29.15. we joyn with it, and help it, to destroy our selves; as Iehoshaphat said to Ahab, I am as thou art, and my people; as thy people, we have the same friends, and the same enemies, we love that, that upholds its do∣minion, and we fight against that, that would destroy it, we strengthen and harden our selves against the light of Nature, and the light of grace, against Gods, whispers, and against his loud calls, against his exhortations, and obtestations, and expostulations, which are strength enough to discern death, and pull him from his pale horse; and all these will make it a volumus at least, not a velleity as to good; but an absolute vehement will: after we have weighed the circumstances, pondered the danger, considered and consulted, we give sentence on deaths side, and though we are un∣willing to think so, yet we are willing to die; to love death, to rejoyce in death, to make a Covenant with death will make the volumus full; to the question, why will ye die? no other answer can be given, but, we will; For if we should ask further; yea, but why will ye? here we are at a stand, horror and amazement, and confusion shuts up our mouth in silence, as in the 22 of Matth. when the Guest was questioned, quomodo huc? how he came thither? the Text saies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, capistratus est, he was muzled, he was silent, he could not speak a word.

For conclusion then: Let us as the Wise-man counsels, keep our heart, * 1.29 our will, with all diligence, for out of it are the issues of life, and out of it are the issues of death; let us take it from death, and consine and binde it to its proper object, binde it with those bonds which were made to binde Kings and Nobles, the most stout and stubborn, and imperious heart, binde it with the fear of death, with the fear of that God which here doth ask the question, and not seek to ease our selves, by an indiscreet and ill applied consideration of our natural weaknesse; For how many make themselves wicked, because they were made weak? how many never make any assay to go, upon this thought, that they were born lame? Original weaknesse is an Article of our Creed, and it is our Apologie, but 'tis the Apologie of the worst; of the covetous, of the ambitious, of the wanton, when 'tis the lust of the eyes, that buries the covetous in the earth, the lusts of the flesh,

that sets the wanton on fire, the pride of life, that makes the Am∣bitious climb so high, prima haec elementa, these are the first Ele∣ments; these are their Alphabet; they learn from their Parents, they learn from their friends, they learn from servants to raise a bank, to enoble their name, to delight themselves in the things of this world; these they are taught, and they have their method drawn to their hands; by these evil words, which are the proper Language and Dialect of the world, their manners are corrupted, and for this our father Adam is brought to the bar, when 'tis Mammon, Venus, and the world that have bruised us more, then his fall could do.

And secondly, pretend not the want of Grace; for a Christian cannot commit a greater soloecisme, then to pretend the want of that, which hath been so often offered, which he might have had if he would; or to conceive, that God should be unwilling he should do his will, unwilling he should repent and turn unto him. This is a charge, as well as a pretense, even a charge against God, for bidding us rise up and walk when we were lame, and not affording us a staff, or working a miracle. Grace is of that nature, that we may want it, though it be not denied, we may want it, when we have it; and indeed we want Grace as the covetous man wants money, we want it because we will not use it, and so we are starved to death with bread in our hands; for if we will not eat our daily bread, we must die.

And in the next place, let us not shut up our selves in our own darknesse, nor plead ignorance of that, which we were bound to know; which we do know, and will not: which is written with the Sun-beams, which we cannot say we see not, when we may run and read it. For what mountainous evils do men run up∣on? what grosse, what visible, what palpable sins do they foster, quae se suâ corpulentiâ produnt, sins which betray themselves to be so, by their bulk and corpulency? Sacriledge is no sin; and I can∣not see how it now should, for there is scarce any thing left for its gripe. Lying is no sin; it is our Language, and we speak as many lies almost as words, perjury is no sin, for how many be there, that reverence an oath? jura perjura; it is an Axiome in our mo∣rality, * 1.30 and policie, and secures our estates, and intailes them on our posterity. Deceit is no sin, for it is our trade; nay, Adultery is no sin, you would think with the Heathen, with those who ne∣ver heard of the name of Christ, nay, but with those who call up∣on it every day, and call themselves the knowing men, the Gno∣sticks of this age; and whilst men love darknesse more then light, with some men, there will scarce be any sins upon that account as sins, till the day of Judgement.

Next, bring not in thy conscience to plead for that sin which did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beat and wound thy conscience; for the offie of thy con∣science is before the fact, to inform thee, and after the fact, if it be evil to accuse thee, and what comfort can there be in this thought that thou didst not sollow her information, that she called it a sin, and thou didst it? that she pointed out to it as to a rock, and thou wouldest needs chuse it for thy Heaven? no, commonly this is the plea of those whose hearts are hard, and yet will tell you, they have a tender conscience; and so they have: Tender in respect of a ceremo∣ny or thing indifferent; here they are struck in a manner dead, quite besides themselves, as if it were a Basilisk; here they are true and constant to their conscience, which may erre, but not tender in respect of an eternal Law, where it cannot mistake, here they too often leave their conscience, and then excuse themselves, that they did so: in the one, they are as bold as a Lion, in the other, they call it the frailty of a Saint; this they do with regret, and some re∣luctancy, that is by interpretation, against their will.

Last of all; do not think thy action is not evil, because thy inten∣tion was good; for it is as easie to fix a good intention upon an evil action, as 'tis to set a fair and promising title on a box of poison; hay and stubble may be laid upon a good foundation, but it will neither head well, or bed well, as they say, in the work of the Lord, we must look as well to what we build as the Basis we raise, and set it on, or else it will not stand and abide, we see what a fire good intentions have kindled on the earth, and we are told that many of them burn in Hell. I may intend to beat down Idolatry, and bury Religion in the ruins of that which I beat down; I may intend the establishing of a Conmmon-wealth, and shake the foun∣dation of it; I may intend the Reformation of a Church, and fill it with Locusts and Caterpillars innumerable: I may intend the Glory of God, and do that, for which his Name shall be evil spoken of; and it will prove but a poor plea, when we blasphemed him, to say we did it for his Glory.

Let us then lay aside these Apologies, for they are not Apolo∣gies, but Accusations, and detain us longer in our evil wayes, then the false beauty, and deceitful promises of a temptation could, which we should not yeeld to so often, did not these betray us, nor be fools so long, if we had not something to say for our selves.

And since we cannot answer the expostulation with these, since these will be no plea in the Court of heaven, before the tribunal of Christ, let us change our plea, and let us answer the last part of the Text, with the first, the moriemini, with the convertimini, answer him, that we will Turn, and then he will never ask any more, Why will ye die? but change his Language, and assure us, we shall not

die at all. And our answer is penn'd to our hands by the Prophet Jerem. Ecce accedimus, Behold we come, we turn unto thee, for in our God is the Salvation of Israel; and our Saviour hath registred his, in his Gospel, and left it as an invitation to turn, Come unto me all ye that be weary of your evil wayes, and are heavie laden, feel the burden you did sweat under, whilest you were in them; and I will ease you; that is, I will deliver you from this body of sin, fill you with my Grace, enlighten your understandings, sprinckle your Hearts from an evil Conscience, direct your eye, level your intentions, lead you in the wayes of life, and so fit and prepare you for my kingdom in Hea∣ven; To which he bring us &c.

Notes

• * 1.1

  The second pretence.
• * 1.2

  Mark. 1.1.
• * 1.3

  Augustin
• * 1.4

  Rom. 8.32. Jam. 1.5.
• * 1.5

  Non est honae & solidae fidei omnia ad vo∣lumatem Dei referre, ut non intelligamus aliquid esse in Nobis ipsis. Tertul. Exhort. ad Castitatem.
• * 1.6

  John 1. ep. 2 c. 27. v.
• * 1.7

  The third pre∣tence.
• * 1.8

  2 Cor. 2.11.
• * 1.9

  Sub silentiae fa••ultate ne∣s••ire, repudi∣atae magis quàm non com pertae veritatis est reatus Hil. in Psal. 1.8.
• * 1.10

  1 Pet. 3.15.
• * 1.11

  Suet. Nero. c. 25.
• * 1.12

  Maimonid: more Henoch. p. 3. 41.
• * 1.13

  Pet Aerod. de Reb. Judi∣cat: de Fide & Relig. c. 5. Idem.
• * 1.14

  Plin. N. Hist.
• * 1.15

  Sen. Contr. l. 5. c. 5.
• * 1.16

  The fourth pretence.
• * 1.17

  Senec. N Q. l. 4.2.
• * 1.18

  Annal. 2.
• * 1.19

  Quintil l. 9. Inst. c. 1.
• * 1.20

  The fift and last Common pretense.
• * 1.21

  Prov. 20.28.
• * 1.22

  1 Cor. 2.10.
• * 1.23

  Fluctus in Simpulo. Proverb. Tull. 3. de leg.
• * 1.24

  Bernard. de modo bene vivendi. c. 15.
• * 1.25

  Greg. Past. Cur Part. c. 4.
• * 1.26

  Aristot. Ath. 2.1
• * 1.27

  Clem. Alex. strom. 2.
• * 1.28

  1 Kings 22.4.
• * 1.29

  Prov. 4.23.
• * 1.30

  Iusjurandum rei servandae, non perdendae conditum est. Plaut. Rud. Act 5 sc. 3. mantile, quo quotidianae noxae exter∣gentur: Laber.