Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...

Christian Reader ,

I Have perused the greatest part of this Body of Divinity , and find that the Learned and Reverend Author hath so mingled Utile & Dulce together , that it cannot but in many respects minister much benefit and delight to the Readers of it . The Variety of the Matters , the Brevity of each Particular , the Holiness and Orthodoxy of Doctrine , the Delicacy of Choise and Curious Notions , the many accurate Collections out of learned Writers , Philosophical , Historical , Theological , are such , as rendred it to me like a large Botanick garden , wherein there are Fruits for the Palate , Simples for the Health , Flowers for the Eye , Rarities for the Curious , Walks for Recreation , Arbors for Refreshment ; something or other to please and entertain every comer . Or like a Jewel made up of many Diamonds , where each little stone contributeth to the beauty and sparkling of the whole . There is scarce any subject of Divinity or Morality , concerning which we may not here find some elegant Strictures . The whole composure of the Work being not intended for a large , full and close Tractation of the Subjects therein contained , but for a Collection of sundry wholsom and delightful Observations , gathered together like Pearls in a Bracelet , or Suckets in a Banquet , to adorn the Argument , and delight the Reader . I shall say of it , what the Scripture saith of the Land of Canaan , that it is full of Milk and Honey , and hath in it many Beds of Spices , which with their fragrancy and sweetness cannot but refresh and recreate the minds of the Readers . So variously hath the Lord distributed his Gifts for the service of his Tabernacle ; that some bring Wood and Skins , some Sîlver and Gold , some Blue and Purple , some Scarlet and fine Linnen , some Onyx and Precious stones ; some of which Materials are compacted into one Body and Frame , others serve for Embroidery and Beauty , All for the sanctity and glory of the whole . So Christ divideth the spoils of Men , as David did those of the Nations , and consecrateth them to the uses of his Temple ; making one mans Judgment and Reason , anothers Wit and Fancy , anothers Memory and Reading , anothers Oratory and Eloquence to be variously useful to the Edification of his Church , and Glory of his Name . Whereunto let all of us endeavour sincerely to consecrate both our selves and all that measure of Talents and enjoyments wherewith the Lord hath intrusted us .

Thine in our Common Saviour , EDW. NORWICH .

SYNTAGMA THEOLOGICVM : OR , A TREATISE , Wherein is concisely comprehended THE Body of Divinity , AND THE FVNDAMENTALS of RELIGION , Orderly Discussed .

Προλογοσ . The Prologue .

DIVINITY , or inspired Philosophy , Theologia est scientia vel sapientia rerum divinarum divinitus revelata , ad Dei gloriam & ration●lium creaturarum Salutem . Walaeus in l●● . Commun . is as the Haven or Sabbath of all mans contemplations .

It differeth from all other sciences : for although they be busied about man ; as physick , for the health of his body ; Ethicks , for his civil conversation , &c. Yet none of them leads him to the consideration of his Maker .

Besides , Divinity passeth for the most part from the material and formal cause , and thinketh upon the efficient and final , the first and the last cause : And so while other sciences are either plunged in the baseness of the matter , or curiously search into the forms of things ( which can hardly be known ) the Divine is carried back to the contemplation of the first cause , to eternity , and to the last cause in eternity , which are the only comfortable meditations .

Divinity , is the book of Gods Word , Philosophy the book of Gods Works . For Natural Theology is that knowledge , or rudiment of knowledge concerning God , which may be obtained by the contemplation of his Creatures , which knowledge may be termed truly Divine , in respect of the object ; and natural , in respect of the light . The bounds of this knowledge are , that it suffi●eth to convince Atheism , but not to inform Religion . Hence there was never miracle wrought to convince an Atheist , because the light of nature might have led him to confess a God ; But the Idolaters and Superstitious had need of miracles , because no light of nature extendeth to declare the Will and true Worship of God . Gods works shew his wisdom and power , not his image ; and therefore never honoured with the title of Gods image , but only the work of his hands .

The contemplations of man , do either penetrate to God , or are circumfer'd to nature , or are reflected or reverted upon himself ▪ Out of which several inquiries there do arise three knowledges . 1. Divine Philosophy . 2. Natural Philosophy . 3. And Humane Philosophy , or Humanity : for all things are marked and stamped with this triple character . 1. The power of God . 2. The difference of nature . 3. And the use of man .

Now out of the contemplation of nature , or ground of humane knowledge , to induce any verity or perswasion concerning the points of faith , is not safe ; Da fidei quae fidei sunt ▪ For the Heathens themselves conclude as much , in that excellent and divine Fable of the Golden Chain , That mea and gods were not able to draw Jupiter down to the earth , but contrarywise Jupiter was able to draw them up to heaven : So as we ought not to attempt to draw down or submit the mysteries of God to our reason , but contrarywise to raise and advance our reason to the divine Truth . Cullen Div.

It is most apparent that Aristotle ( though stiled Natures chief Secretary , and ( by those Divines who set forth a Book concerning his Salvation ) Christs forerunner in Naturals , Metaphys . l. 1. & 12. as John Baptist had been in Super-naturals , yet ) writes many things most absurdly concerning God , which I list not to recite . And I greatly fear ( for what have I to do to judge ? ) that is too true which a cleer head hath said concerning him and others of his Tribe , Quantò doctiores , tantò nequiores . viz. The wiser they were , the vainer they were ; and the further from God and his Kingdom : their learning hung in their light , Eth. l. 7. c. 3 , 4. and served but to light them into utter darkness . Yea , Aristotle confesseth the disability of moral knowledge to rectifie the intemperance of nature ; which he also confirmed in his own practice .

I guess this to be one reason , why Tertullian saith , That the Philosophers were the Patriarchs of the Hereticks . Not but that there is an excellent and necessary use of Philosophy , which is a gift of God , and a great help to Divinity ( called by some her Hand-maid . ) But captious subtilties and Sophismes , or the measuring of Heavenly mysteries by natural reason ; these are to be avoided , as vain deceits , idle speculations , and aëry nothings .

Hence the Apostle saith , Rom. 1.21 , 22 , 23. They became vain in their imaginations , and their foolish heart was darkned . Professing themselves to be wise , they became fools : And changed the glory of the uncorruptible God , 1 Cor. 2.14 . into an image made like to corruptible man , and to birds , and fourfooted beasts , and creeping things . For the natural man receiveth not the things of the Spirit of God , Col. 2.8 . for they are foolishness unto him : neither can he know them , because they are spiritually discerned : Therefore beware lest any man spoil you through Philosophy and vain deceit , after the tradition of men , after the rudiments of the world , and not after Christ .

It is concluded then , that to seek Divinity in Philosophy , is to seek the living amongst the dead : even as to seek Philosophy amongst Divinity , is to seek the dead amongst the living .

For certainly it is not a natural knowledge , either by the notions imprinted in mans mind , whereby the conscience is convinced ; or by the consideration of the creatures , that is sufficient unto salvation , ( though enough to leave us without exuse : ) But it must be the revealed knowledge , that which is attained by the Word of God ; wherein God ( though he dwell in the light , which none can attain unto , yet ) hath revealed himself , so far as he saw sit son us to understand .

We shall therefore make the written Word of God , the man of our counsel in this present undertaking . And seeing the Globe of Divinity parts it self into two hemispheres ; 1. Credenda . & 2. Agenda .

The things we are to know and believe , Joh. 13.17 . Objectum Theologia religio , religion is Deus . Armin. in disp. theol . Thes. 1. parag. 4. and the things we are to do and perform ; ( so said the Doctor of the Chair , If ye know these things , happy are ye if ye do them . ) We shall have respect unto both .

Seeing also that the prime and chief place of Divinity is concerning God , I shall begin with him who is without either beginning of days , or end of life .

Heb. 11.6 . For he that cometh to God must believe that he is , and that he is a rewarder of them that diligently seek him .

Joh. 17.3 . And this is life eternal , that they might know thee the only true God , and Jesus Christ whom thou hast sent .

De Deo .

THere is no Nation under Heaven so barbarous , but yields that there is a God . It is much ado for Atheism to find a perfect and continual assent in mans heart . Some ruines of this truth , do still remain in him since the fall . And although he may deny all by day , his conscience will make him startle by night .

Protagoras doubted whether there was a God , therefore was banished by the Athenians . And Diagoras denied flatly that there was a God .

But leave we such persons , to the consure of the Scripture ; The fool hath said in his heart , There is no God .

The Philosophers ( I except not the Epicures ) did with one consent affirm there is a God . They called him , Nomine Deum ; Naturâ Spiritum ; Psal. 14.1 . Ordine causam primam ; Perfectione ens divinissimum ; Motione motorem primum ; But knew him not . Hence Atheniensium Altaris inscripto , Deo ignoto .

Arguments to prove there is a God , viz. 1. Consent of the Heathen , and confession of all Nations . 2. Instinct of nature , and natural propensity to worship a God . 3. Confession of Atheists themselves . 4. Difference and conscience of good and evil , received of all . 5. The Creation of the World , great and little . 6. His Providence , and the order of things . 7. His judgements over some particular men , Quid est totus m●ndus nisi Dèus explicatus ? Kingdoms and Common-wealths , especially the four Monarchies .

Quiequid vides & quicquid non vides , Deus est ; Whatsoever thou seest , and whatsoever thou seest not , is God ; That is , all things visible and invisible do express unto thee a Deity , and lead thee as by the hand , to contemplate heavenly , spiritual and eternal things .

God is known Ex postico tergo , lices non ex ●●tieâ ●a●is ; By his effects adextra , though not his Essence ad intra . Seculum est speculum , Ramus . the creation of the world is a glass , Rom. 1.20 . wherein ( saith St. Paul ) we may behold his eternal power and Godhead . Which the Divine Poet Paraphrastically , Du Bart. The World 's a School , where in a general Story God alway reads dumb Lectures of his Glory .

Every simple man that cannot read , may notwithstanding spell that there is a God .

St. Austin having gone thorow all creatures , Solil●quiis . and seeing in them the Characters of the God-head imprinted , and seriously inquiring of them for God ; Not one or two , but all made him this answer , with an audible voice ; Non sum ego , sed per ipsum sum ego quem quaris in me , I am not he , but by him I am whom thou seekest in me .

It was a good Speech of him , who being asked , What God was ? answered , Si scirem , Deus essem , If I knew that , I should be a God . It far exceedeth the reach of reason , and is above created capacity ; we may stand at gaze , and be agast , and that is the nearest that we poor finite foolish creatures can approach towards the comprehension of so infinite a Being .

Dei nomen mirabile nomen , Dionysius . Omnium supremus , altissimorum altissimus . Isa. 57.17 . super omne nomen ; sed sine nomine .

Deus est circulus cujus centrum est ubique , circumferentia verò nusquam . As God is without quality , so without quantity ; Altior est coelo , profundior inferno , latior terrâ , mari diffusior ; Nusquam est , & ubique est .

Deus magnus est , sed sine quantitate ; bonus , sed sine qualitate ; at verò à nobis , magnum sine quantitate , bonum sine qualitate ; directe & plenè concipi est impossibile . Contine● omnia , tamen non continetur ab aliquo .

Three ways the Schools mention of knowing of God , or rather somthing of God ; Per viam 1. Causalitatis , The prime , supreme and universal cause of all good whatsoever . 2. Eminentiae , Attributing to God , whatsoever perfection or worth is in any or all the creatures : And that as being in him after a more eminent manner . 3. Remotionis , When denying of him whatever imperfection and defect , is observable in the creature .

A taste of all these the Apostle giveth us , 1 Joh. 1.5 . This then is the message which we have heard of him , and declare unto you , That God is light , and in him is no darkness at all .

It is subtilly observed by Picus Mirandula , That in the Creation of the world , God gave the water to the fishes , the earth to the beasts , the air to the fowls , heaven to the Angels ; And after all these were bestowed , he made man according to his own likeness , and image ; That he might say with the Prophet , Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee .

Aug. Tract . in Johan .

Si esuris , panis tibi est ; si sitis , aqua tibi est ; si in tenebris es , lumen est , &c. Habet omnia , qui habet habentem omnia .

1 Cor. 8.5 , 6.

For though there be that are called , whether in heaven or in earth ( as there be gods many , and lords many : ) But to us there is but one God , the Father , of whom are all things , Rom. 1.25 . Isa. 57.15 . 1 Tim. 1.17 . 1 Tim. 6.15 , 16. and we in him . Who is blessed for ever . The high and lofty one that inhabiteth eternity , whose Name is holy . The King eternal , immortal , invisible , the only wise God . The blessed , and only Potentate , the King of kings , and Lord of lords : Who only hath immortality , dwelling in the light , which no man can approach unto , whom no man hath seen , nor can see : to whom be honour and power everlasting . Amen .

Psa. 89.6 .

Who in the Heaven can be compared unto the Lord ? Who among the sons of the mighty can be likened unto the Lord ?

Psa. 48.14 .

This God is our God for ever and ever .

Psa. 144.15 . Happy is that people that is in such a case ; yea , happy is that people whose God is the Lord .

Of God , his Attributes and Properties .

THOV canst not see my face ( said God to Moses ) for there shall no man see me , and live . Man could not behold this Vision , but be opprest , Exod. 33.20 . and swallow'd up with Majesty ; as the sight of the eye is dazled with the Su● , or a Chrystal Glass broken with the fire .

The High Priest entring into the Holiest of all , darkned it with the smoak of the incense when he went in . Pompey ( who was one that presumed to enter within the Holiest of all , not being Priest ) when he came out , being ask'd , What he saw ? answered , That the House was full of a Cloud : To which the Psalmist , Psal. 18.17 . He made darkness his secret Place ; his Pavilion round about him , were dark Waters , and thick Clouds of the Skies .

As we cannot see the Sun in Rotâ , in the Circle , but in the Beams ; so neither God , otherwise than in his Words and Works : Only if we in borrowed speech for our understanding , call him a Spirit ( though in proper speech so God is not , no more than he is an Angel or a Soul , which is determined , finite , and comprehended in some one place , as every Angel , and every mans Soul is ) and add unto this Spirit such Attributes as may fully difference him , not only from all spirits , Humane or Angelical , but from all Creatures ; then we are come as near him as we can ; and in this , Mortality can approach no nearer .

Of his Eternity .

God only is properly Eternal ; that is , without beginning or ending , without all measure of time .

Aeternitas est quae nihil habet mutabile , Aug. in ibi nihil est praeteritum quasi jam non sit , nihil futurum quasi nondum sit , quia non est ibi nisi est .

Mans dayes , are but dayes of time , God is fixed in Eternity ; mans dayes are moveable , the dayes of God move not .

Some distinguish thus between these three : Tempus est mensura hominum , Eternity , Ev●ternity , and Time . habens principium & finem ; Aeviternitas est Angelorum , principium habens , sed non finem ; Eternitas est propria Deo , nec principium habens , nec finem . Eternity is that which is peculiar unto God , his are the dayes of Eternity ; Eviternity is proper to Angels and Spirits , which have a beginning , but shall have no end ; Time is the portion and lot of man , who hath had a beginning , and shall have an end . Time is the measure of those things which actually corrupt and change ; Aeternitas , est duratio semper praesens , est unum perpetuum hodie , quod non transit in praeteritum aut futurum . Drexel . Eviternity is the measure of things incorruptible and unchangeable , not in themselves , but by the appointment of God ; Eternity is peculiar to God , in whom it is absolutely impossible any change should be . Time hath continual successions , Eternity a constant permanency ; all the dayes of God are but a day : Mans day was , is , and shall be ; Gods day alwayes is .

True it is , other Spirits are Eternal , there is an everlastingness of the Spirits of Men and Angels ; for having had beginning , they shall never have end ; but that is a gift , and of grace , and à parte post ( as the Schoolmen say ) in respect of future : But God is a Spirit , absolutely Eternal in his Essence , and in his Nature ; and à parte post & ante , before everlasting , without beginning , without succession , innovation , or termination ; in regard of which Eternity , as being a vast Ocean , the little drop , which we call time , vanishing into nothing ; and so far is the Eternal Spirit beyond all Spirits of men and Angels .

Object . If it be objected , Where is a beginning , there is time ; but in God there is a beginning , for the Son and Holy Ghost have their beginning from the Father ▪

Answ. I answer , A beginning is twofold , 1. Ordinis , Of Order . 2. Temporis , Of Time .

They had no beginning in respect of time ; for that should have excluded Eternity , but only a beginning of order ; which standeth in Eternity , the Son being in time as Eternal as the Father .

Hence is concluded , That clear distinction of this uncreated and creating Spirit , from all created Spirits of Men and Angels : As also , that we should not insist , or content our selves with such things as time can only afford us ; but fasten upon him that is Eternity , and upon that Eternal happiness with him .

1 Sam. 15.29 . Psal. 90.2 . Isa. 57.15 . Hebr. 9.14 . The Eternity of Israel : Before the Mountains were brought forth , or ever thou hadst formed the Earth and the World ; even from Everlasting to Everlasting , thou art God ; the high and lofty One , that inhabiteth Eternity ; the Eternal Spirit .

Of his Infiniteness .

In God there is such infiniteness and unmeasurable greatness , Spiritus insinitus , non corpore ; non inquam quant tate , magnitudine , mole ; s●d qualitate , virtute , bonitate , & si quid praestantius ab homine de Deo dici vel cogitari potest . Comarus . that to him nothing can be added ; neither may any bounds , measure or limits be admitted : All other Creatures are finite in holiness , wisdom , life , glory , &c. But he is infinite in all .

That is infinite , 1. Which is without end . 2. Which is without bound .

In both God is infinite ; as he had no beginning , so he shall have no end or period of his Being ; he is infinite in reference to duration or time ; and he is infinite in reference to place or extent .

This is a good Argument to prove there is but one God ; for there is nothing infinite but God , and it is altogether impossible that there should be two Infinites : The Heavens cannot hold two Suns , much less can the World hold two Infinites .

Infinity runneth through all the Titles of God ; He is infinite in Power , infinite in Wisdom , Justice , Righteousness , and Mercy .

Hence it is gather'd , That God is incomprehensible , and passeth all bounds of created minds and understandings ; and so cannot fully be conceived of us , nor of any , but of himself . And surely if he be above all the mind can conceive , much more beyond all that any Picture can express ; foolish Creatures , that confine him within the narrow lines of any Image !

1 Kings 8.27 . 2 Chron. 2.6 . Isa. 66.1 . Jer. 23.24 . Behold , the Heaven , and Heaven of Heavens cannot contain thee . The Heaven , and Heaven of Heavens cannot contain him . The Heaven is my Throne , and the Earth is my Footsto●l : Do not I fill Heaven and Earth , saith the Lord ?

Of Gods Omnipotency .

Such is Gods Omnipotency and Infiniteness of power , as that to him nothing is impossible . Psal. 103.20 . Other Spirits are Potent ( Angels excell in strength ) but he is Omnipotent . The Almighty power of this Spirit , distinguisheth him from all other spirits : Dicitur omnitotens , quia omnium tenet potestatem , Isidor . Thus , 1. In that it is Essential ; for whatsoever God doth , is in and by his own Essence ; but there is a quality . 2. In him it is Original , in them derived ; for this is that beginning of all power in the Creature . 3. In him it is Absolute , whereby he can do whatsoever he will ; in them it is limited , that they can do but what he will . 4. In him it is Infinite ; not only in regard of his infinite Being , nor only in regard of infinite Objects , which he hath done , and can do ; but also in regard of the powerful manner of effecting things ; for he never did any thing so powerfully , but he could have done it more powerfully ; he never made any thing so good , but he could have made it better .

In the Creatures there is an Essence and a Paculty whereby they work ; as in fire , the substance and the quality of heat ; between these God can sunder , Dr. Preston . and so hinder their working , as in the Babylonish fire . In the Angels there is an Essence , and an executive power ; God comes between these often , and hinders them for doing what they would : But now it s otherwise in God ; he is most simple and entire , without mixture or composition . Hence his Almightiness is his Essence , and his whole Essence is Almighty ; He is not mighty in respect of some part or faculty , as the Creature is ; but all in God is Mighty .

There is the 1. Absolute Power of God . And , 2. Actual Power of God .

By the former , he can do whatsoever he pleaseth ; make Iron swim , Rocks stream forth water , stones to yield children unto Abraham .

Of this when I have spoken my utmost , I must intreat the Reader , as one the Oratour did his ( when he spake of Socrates and Lucius Crassus ; ) Cicer. 3. ●s Oratore . Vt magis quiddam de ●is , quàm quae scripta sunt , suspicarentur . That they should imagine some greater matter , than here they find written : For well did Gratianus the Emperour observe , in his Epistle to Ambrose , Loquimur de Deo non quantum debemus , sed quantum possumus . In speaking of God ( also of his power ) we speak not what we ought , but what we are able .

But it is his actual power that men must look to , and in this he hath tyed the end and the means together ; in which respect there are things he cannot ( say Divines ) because he will not ; that is , he will not bring man to the end , without their using those means which tend thereunto .

In a word , He can do all things possible and honourable ; he cannot lye , dye , deny himself ; for that implieth impotency . He can do more than he will , but whatsoever he will ; that he doth in Heaven and Earth , and none can say , What dost thou ?

Let us therefore tremble before this Mighty God , who can with as much ease ( as Caesar once threatned Metellus in a Bravado ) and in as little time undo us , as bid it be done . If the breath of God blow man to destruction ( and we are but Dust-heaps ) if he can frown us to death with the rebuke of his countenance ; What is the weight of his hand ( that Mighty hand , as James calls it ) wherewith he spans the Heavens , and weigheth the Earth in a Ballance .

Trust we also in his power for performing his promises ; Deo confisi , nunquam confusi : He that believeth , shall not be ashamed ; he need no more but stand and see the salvation of the Lord .

And let Gods people be comforted in consideration of his power . Contemno minutos istos Deos , modo Jovem habeam propitium , said that Heathen , If God be for us , What need we fear what Man or Devil can do unto us ?

Yea , let us commit our selves unto him , who is able to do for us above all we can ask or think , and to keep for us what we commit unto him ; for howsoever the power of all Creatures may be letted by impediments from doing us good , yet nothing can be an impediment to hinder his power for our good .

Gen. 17.1 . Cap. 18.14 . Dan. 4.37 . Luke 1.37 . Rev. 4.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I am the Almighty God . Is any thing too hard for the Lord ? Those that walk in pride , he is able to abase : With God nothing shall be unpossible . Holy , Holy , Holy , Lord God Almighty .

Of Gods Omnipresence .

God is a Spirit everywhere included , Deus ubique & semper est . nowhere excluded . He is purely and simply by his Essence and Presence everywhere : A God within all things , but contained of nothing ; a God without all things , but sustained of nothing ; a Spirit dwelling everywhere , but without sense or motion .

In respect of his Essence he is everywhere , but in regard of the bright manifestation of his grace and glory , he is said to dwell in Heaven : Thus also he is said to be far from the wicked ; not in respect of Essence , but the manifestation of his favour and grace .

Again , when God is said to depart and return , we must not understand it by motion of Essence , but of effect ; nor by change of place , but by change of his action , and declaration of some mercy where he is said to return , and of his justice where he is said to depart .

A man in a Boat , thinketh the Bank moves , though that be unmoveable , and all the motions in the Boat ; so God moveth in regard of his effect in us , himself abiding unmoveable ; he moveth and changeth all things , without any motion or change in himself .

Empedocles could say , that God is a Circle , whose Center is everywhere , whose circumference is nowhere . Other Heathens , that God is the Soul of the World ; and that as the Soul is tota in toto , and tota in qualibet parte , so is he ; that his eye is in every Corner , &c. To which purpose they so pourtraied their Goddess Minerva , that which way soever one cast his eye , she alwayes beheld him .

Let us therefore in every place fear his presence , and avoid sin ; the Judge is present even to the thoughts ; Sub Jove s●mper er●s , &c. Jovis omnia plena . set thy self ever in his sight , as David ; walk with God , as Enoch ; and be sincere in all thy course , he filleth all places , either to comfort or confound .

God ( saith a late Writer ) is not so far from us , as the Bark is from the Tree , the skin from the flesh , or the flesh from the bones . Deus intimior nobis intimo nostro : He is nearer to us , than we are to our selves , though we see him not .

Gen. 28.16 . 1 Kings 20 28. Surely the Lord is in this place , and I knew it not . The Lord is God of the Hills , and of the Valleys . Am I a God at hand , saith the Lord , and not a God afar off ? Jer. 23.23 . Whither shall I go from thy Spirit ? or whither shall I flee from thy presence ? If I ascend up into Heaven , thou art there ; if I make my Bed in Hell , Psal. 139.7 , 8 , 9 , 10. thou art there ; if I take the wings of the Morning , and dwell in the uttermost parts of the Sea , even there shall thy hand lead me , and thy right hand shall hold me . Acts 17.27 . He is not far from every one of us .

Of Gods Immutability .

God is only unchangeable , by Reason his Essence is every way infinite , and can no way move or change , but is what he is , alwayes the same .

If he were any way changed , it were for better or worse ; but not to be worse ; for then he should pass from perfect to imperfect , and cease to be God ; nor to be better , for then formerly he was less perfect , and so not God .

Men are mutable , and there 's little hold to be taken of what they say ; of many it may be said , as Tertullian of the Peacock , All in changeable Colours : As Aeneas Sylvius said of Italy , Novitate quâdam nihil habet stabile ; there 's no taking their words .

But God , and all that is in God , is unchangeable ; for this is an Attribute , that like a silken string through a Chain of Pearl , runneth through all the rest ; his mercy is unchangeable , it endureth for ever ; so his counsel , mutat sententiam , sed non decretum ; he may change his sentence , the outward threatning or promise , but not his inward Decree ; he may will a Change , but not change his Will.

And whereas God is said to repent , it is after another manner than man repents . Repentance with man , is the changing of his Will : Repentance with God , Aliud est mutare voluntatem , aliud v●lle mutationem . Aquinas . is the willing of a change . It is mutatio rei non Dei , effectus non affectus , facti non consilii . Gods Repentance is not a change of his will , but of his work . It noteth only ( saith Mr. Perkins ) the alteration of things , and actions done by him , and no change of his Purpose , and secret Decree , which is immutable . What he hath written , he hath written ( as Pilate said peremptorily ) there 's no removing of him .

So his love is immutable , his heart is the same to us in the diversity of outward conditions ; we are changed in estate and opinion , but God he is not changed .

'T is true , Job saith , Thou art turned to be cruel ; Job 30.21 . Brentius . but he speaketh only according to his own feeling and apprehension . Mutatus es mihi in tyrannum , Thou art turned Tyrant towards me , so Brentius rendreth it : But this was out of the vehemency of his pain , and the sense of his flesh , which should have been silenced , and faith exalted ; which would have told him , Psal. 119.75 . That in very faithfulness God afflicted him , that he might be true to his soul .

Hence we may plainly perceive , the more mutable we are , the less we are like God . God is immutably holy , but we have an heart that loves to wander : He is alwayes the same , but we are soon removed , soon shaken in mind , whirried about with every blast , blown down with every temptation ; which should make us loath our selves , for our own fickle purposes , and changeable resolutions : But the more we do continue in the good we have learned , and been assured of ; the more we do resemble the divine perfection .

Let us go to him also , to establish and settle our spirits ; God , that is unchangeable in himself , can bring us into an immutable estate of grace , against which all the gates of Hell cannot prevail ; There be not quiet , till you have gotten such gifts from him as are without Repentance , the fruits of Eternal grace , and the pledges of Eternal glory .

And carry we our selves to him , as unto an immutable good ; in the greatest change of things see him alwayes the same ; when there is little in the Creature , there is as much in God as ever .

Yea , and let us grow up in the Image of God here , and get good evidences from Heaven , where we shall by God be made immutable too ( though by grace only , and dependency of gift ) and have the Image of God perfectly restored unto us , and be unchangeable in body and soul .

And let us hasten our selves hence in holy desires , being in the midst of so many changes in this life , wherein we are subject to so many alterations .

I am that I am ; I am hath sent me unto you . Exod. 3.14 . The strength of Israel will not lie , nor repent ; for he is not a man that he should repent . 1 Sam. 15.29 . Psal. 89.34 . Ps. 102.26 , 27. Mal. 3.6 . My Covenant will I not break , nor alter the thing that is gone out of my lips . — They shall perish , but thou shalt endure ; yea , all of them shall wax old , like a Garment : As a vesture shalt thou change them , and they shall be changed . But thou art the same , and thy years shall have no end . I am the Lord , Jam. 1.17 . I change not . The Father of Lights , with whom is no variableness , neither shadow of turning . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Of the Goodness of God . B●nitas Dei est , quâ Deus in se maximè perfectus & appetibilis , omniumque extra se appetibilium & bonorum causa est . Psal. 119.68 .

Goodness referred to God , is that property in God , whereby he is in himself most good , and communicateth his good things to others .

God and wicked men , are like unto true and counterfeit money ; the one seem to be good , but are not ; the other both seems , and is good . Phocian was sirnam'd Bonus , but what was his goodness more than a silver sin .

God is good Originally , others are good by participation only .

There is none good but one , Matth. 19.17 . Psal. 119.68 . Psal. 34.8 . Rom. 11.22 . that is God . Thou art good , and doest good . O taste and see that the Lord is good .

Here let it be noted , that both goodness and severity are attributed to God ; yet there are not two things ( much less two opposite things ) in God , who is a simple Essence . They are the same in God opposed not formally , but in regard of the effect ; as is the same heat of the Sun , which hardens the clay , and softens the wax .

God hath revealed himself to be both merciful and just : Separate not these things which God hath joyned , but joyntly consider of them , and it will help against two dangerous temptations , viz. 1. Despair ; and , 2. Presumption ; which are the two Arms of the Devil , whereby he gathers up souls for himself .

For the first , Sinners despair , because they cannot be perswaded of mercy , only viewing the severity of God , and poring upon that : Alas ! I have offended God , and am afflicted in conscience , I have deserv'd to be a fire-brand of Hell ; but yet consider the sweet goodness of God , he is just to damn stubborn sinners , but to such as humble themselves , and with penitent hearts beg for mercy , he is a gracious God ; witness Manasses , Magdalen , Paul , &c.

For the latter , Satan will tell thee thou may'st take thy liberty , follow thy pleasures , needest not be so precise , for God is merciful : The remedy is to consider , not only the mercy , but the severity of God also ; Remember how severely he hath dealt with the Jews , for their Rebellion against Christ and his Gospel ; with David , for the matter of Vriah ; with Moses , for striking the Rock , when he should only have spoken to it , &c. For as the act of seeing is hindered , both by no light , and by too much ; so the light and comfort of conscience is hindered , either by not seeing of mercy , or by seeing nothing else but mercy , which causeth presumption .

Here is to be refuted the wicked opinion of the Manichees and Marcionites , who held that there were two Beginnings , or ( to speak plainly ) two Gods ; one good , full of gentleness and mercy ; the other , severe and cruel ; this they made the Author of the Old Testament , and the other of the New .

But the answer is , 1. That Scripture maketh one and the same God , both bountiful , and full of goodness , and the same also severe . 2. And though severity and mercy seem to be contrary , yet , that is not in respect of the Subject ; for the Divine Nature is not capable of contrary and repugnant qualities : But in regard of the contrary effects , which are produced in contrary Subjects . Like as the Magistrate is not contrary to himself , if he shew mercy unto those that are willing to be reformed , and be severe in punishing obstinate offenders . Or as the Sun by the same heat worketh contrary effects , in subjects of a diverse and contrary disposition and quality .

To conclude then , Who have goodness ? and who have severity ? If thou repentest and obeyest the Gospel , thou art an happy man ; the sweetness of God and his goodness is to thee . But if thou beest a profane , unbelieving , impenitent wretch , and dyest in this estate ; the most just God will in his great severity cast thee into Hell , 1 Sam. 25.29 . as out of the middle of a sling .

The Lord God , Exod. 34.6 , 7. The Lord God , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgression and sin , and that will by no means clear the guilty , visiting the iniquity of the fathers upon the children , and upon the childrens children , unto the third , Ezra 8.22 . Psal. 18.25 , 26. and to the fourth generation . The hand of our God is upon all them for good that seek him ; but his power and his wrath is against all them that forsake him . With the merciful thou wilt shew thy self merciful ; Psal. 34.15 , 16. — And with the froward thou wilt shew thy self froward . The eyes of the Lord are upon the righteous , and his ears are open unto their cry . The face of the Lord is against them that do evil , Psal. 101.1 . to cut off the remembrance of them from the earth . I will sing of mercy and judgment ; unto thee , O Lord , Rom. 11.22 . will I sing . Behold the goodness and severity of God .

Of the Mercy of God .

Mercy , as it is referred to God , Movet enim pium judicem , fragilitas considerata peccantium . Cassied . Exod. 34. is the Divine Essence inclining it self to pity and relieve the miseries of all his Creatures ; but more peculiarly of his Elect Children , without respect of merit .

God is most glorious in mercy . Shew me thy Glory ( saith Moses . ) It follows what it was , The Lord God , merciful and gracious , &c. In this he is superlative , and outstrips .

Mercy is , 1. General , 1. In helping his Elect , and comforting . 2. In scattering and confounding their Enemies . 2. More particular , 1. In promising . 2. In performing .

And these are the Flagons of wine to comfort distressed souls .

Mercy is an Attribute , in the manifestation of which , as all our happiness consists ; so God takes greatest complacency , and delights in it above all his other works . He punishes to the third and fourth Generation , but shewes mercy unto thousands . Exod. 20.5 , 6. Therefore the Jewes have a saying , That Michael flies with one wing , and Gabriel with two ; meaning , that the pacifying Angel , the Minister of Mercy , flies swift ; but the exterminating Angel , the Messenger of wrath , is slow .

The more mercy we receive , the more humble we ought to be , 1. Because we are thereby more indebted . 2. In danger to be more sinful ; worms crawle after Rain . 3. We have more to account for .

But alas ! even as the glorious Sun , darting out his illustrious beams , shines upon the stinking Carrion , but still it remains a Carrion , when the beams are gone ; so the mercy of God shines ( as I may say ) upon the wicked , but still he remains wicked .

For the Lord is good , his mercy is everlasting . The Lord is good to all , Psal. 100.5 . Psal. 145.9 . Micah 7.18 . and his tender mercies are over all his works . He delighteth in mercy .

I proceed no further in these , only add , That for a Creature to believe the infinite Attributes of God , he is never able to do it thoroughly , without supernatural grace .

Of the Sacred Trinity .

De Trinitate .

THat God should be Three in one , and One in three , this is a Divine Truth , Impossibile est per rationem naturalem ad Trinitat is Divinarum p●rsonarum cognitionem pervenice . Aquin. Du Bartas ex Lombard . Sens. lib. 1. dist. 2. more certainly to be received by Faith , than to be conceived by Reason ; for it is the most mysterious of all the Mysteries contained in the Bible ; which our Divine Poet sings thus : In Sacred Sheets of either Testament , 'T is hard to find an higher Argument , More deep to sound , more busie to discuss ; More useful known , unknown more dangerous .

Some damnable Hereticks , especially the Jewes at this day , hold an indistinct Essence in the Deity , without distinction of persons : We assert , a real distinction there is , but there can be no separation .

If any stumble at the word [ Trinity ] and say , it cannot be found in the Scriptures . I answer , yet the Doctrine is , if not according to the letter , yet according to the sense . Besides , there is expresly the word [ Three ] 1 John 5.7 . from whence Trinity comes .

The Hebrews of old , Si●rectè dicuntur tres Eloh●m , etiam recté dici possit tres Dii : nam Elobim Latinè sonat Dii vel Deus . Drus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gen. 1.1 . were no strangers to this Mystery , though their posterity understood it not . Moses , Gen. 1.1 . Dii creavit . Elihu , Job 35.10 . God my Makers . Solomon , Eccl. 12.1 . Remember thy Creators . Isa. 42.5 . Thus saith God the Lord , he that created the Heavens , and they that stretched them out . The Psalmist , Ps. 33.6 . By the Word of the Lord were the Heavens made , and all the Host of them by the breath of his mouth . That is , God the Father , by the Son , through the Holy Ghost , created all , Psal. 67.6 , 7. Some observe , God is thrice named here , to note the Trinity of persons . When Moses beginneth to rehearse the Law , and to explain it , the first thing that he teacheth them , is the Trinity in Unity , and Unity in Trinity . Deutr. 6.4 . Hear O Israel , the Lord our God , the Lord is One . Three words answering the three Persons ; Galatinus . and the middle word , Our God , deciphering fitly the second , who assumed our nature ; Jarchi . as is well observ'd by Galatinus . R. Solomon Jarchi writing on that , Cant. 1.11 . We will make , &c. interprets it , I and my Judgment-hall , Now a Judgement-hall in Israel , consisted of three at least , which in their close manner of speech , they applied to God . John 8.56 . Your Father Abraham rejoyced to see my day ; and he saw it , Austin . and was glad . Abraham in these words , acknowledgeth the Mystery of the Trinity , saith Austin .

Add unto these , Cottons 7. Vial. p. 5. what Mr. Cotton hath out of Brightman , on Rev. 4.3 . God is here resembled ( saith he ) by three precious stones , holding forth the three Persons in Trinity . A Jasper having ( as they say ) a white Circle round about it , representing the Eternity of the Father . A Sardine stone of a fleshly colour , representing Jesus Christ , who took our flesh upon him . An Emrald , being of a green colour , refreshing the eyes of them that look upon it , representing the Spirit , who is ( as the Rainbow ) a token of fair weather , and is a comfortable refresher , wheresoever he cometh .

There was Concilium augustissimum ( as one terms it ) a most Majestical meeting of the three Persons in Trinity , about the work of mans Creation , Gen. 1.26 . And afterwards about his Redemption , Mat. 3.16 , 17. So likewise in the matter of mans Sanctification , remarkable is that of the Apostle , 1 Cor. 12.4 , 5 , 6 , 7. where the diversities of gifts are said to be of the Spirit : The diversities of Ministeries ( whereby those gifts are administred ) of the Lord ; that is , of Christ : And the diversities of operations ( effected by the gifts and Ministeries ) to be of God ; that is , the Father .

When Jesus was baptized , prayed , the Heavens were opened , and the Aire clarified by a new and glorious light ; and the Holy Ghost in the manner of a Dove , alighted upon his Sacred Head ; and God the Father gave a voice from Heaven , Thou art my beloved Son , in whom I am well-pleased . This was the greatest meeting that ever was upon Earth , where the whole Cabinet of the mysterious Trinity was opened and shewn , as much as the capacities of our present imperfections will permit . The second Person in the vail of Humanity ; the third , in the shape , or with the motion of a Dove : But the first kept his primitive state ; and as to the Israelites , He gave notice by way of Caution , Ye saw no shape , but ye heard a voyce : So now also , God the Father gave testimony to his holy Son , and appeared only in a voyce , without any visible representment .

Also in the transfiguration of Christ , the Son standeth , the Father by his voyce witnesseth , and the Holy Ghost overshadows him in a Cloud , as before by a Dove .

Now the pur-blind Progeny of Adam , being able to discern no clearer of the Godhead , than he in the Gospel , which saw men walking like Trees ; ( O blindness more than gross , not to see , or seeing , not to discern , when the Sun it self lodgeth in his Zenith ! ) Therefore many have ransack't Nature , for Mediums to perswade the Doctrine of the Trinity .

One tells us , That a Spring begets a River , and that from both are derived smaller Brooks , all which make but one water . Another shews a Root , from which riseth a Body , and from thence Branches , yet all but one Tree .

Another , Dyonis . de divin . nomin 5.2 . the Trinity may be shadow'd forth ( though but darkly ) by light ; the Father being as the body of light , the Son as the beams , and the Holy Ghost as the splendour of both . Dionysius illustrateth it by the similitude of three Candles , Dam●s●● de fid. l. 1. c. 4. enlightning one and the same Room . And Damascen of the Parelii , when there appear as it were three , and yet it is but one Sun .

And thus as difficult as the thing is , Divines both Ancient and Modern , Vid. Zanch. de tribus Elohim l. 8 c. 6. have in their Writings brought many similitudes , and resemblances to express it by . Amongst them all , this is one of the clearest , viz. The light of the Sun , the light of the Moon , and the light of the Aire ; all which are for nature and substance , one and the same light ; and yet are they notwithstanding three distinct lights too ; Mr. Perkins on the Creed . for the light of the Sun is of it self , and from no other ; the light of the Moon is from the Sun , and the light of the Aire is from them both . So the Father , the Son , and the Holy Ghost , are all one simple , and undivided Godhead , but yet three distinct Persons ; the Father having the foundation of Personal subsistence from himself , and from no other ; the Son from the Father , of whom he is eternally begotten ; and the Holy Ghost from the Father and the Son , from both which he eternally proceedeth .

And God said , let us make man in our Image , after our likeness . Holy , Holy , Holy , Gen. 1.26 . Isa. 6.3 . is the Lord of Hosts . Jesus went up straight way out of the water , the Spirit of God descending like a Dove , lighted upon him ; And lo , a voyce from Heaven , Mat. 3.16 , 17. saying , This is my Beloved Son in Whom I am well pleased . Jesus was transfigured , Matth. 17.2 , 5. a bright Cloud overshadowed them ; and behold a voyce out of the Cloud , &c. Go , Matth. 28.19 . and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost . For he received from God the Father , honour and glory , 2 Pet. 1.17 . when there came such a voyce to him from the excellent glory . 1 John 5.7 . There are three that bear Record in Heaven , the Father , the word , and the Holy Ghost ; and these three are one .

De Christo .

THE second person in the glorious Trinity , is God the Son , Jesus Christ .

The Name Jesus , signifieth a Saviour , so he was called , before , at , Nomen Jesu salutis ben ficium quod ab illo expectandum denotat . and after his birth . A Saviour , considering his Potency , able to save ; considering his Habit , proclaimed by the Angel at his Conception , he shall save ; or regard his Act , hence call'd Jesus at his Circumsion . Or look into his Passion , where he was Victus & Victor , unloosing others , himself being bound ; giving life to others , losing his own ; being crucified , slew Satan on the Cross , and through death destroyed the Devil , the Authour of destruction .

There is but one only Saviour , because the Gospel proclaims it .

One only way to salvation , whereby Abraham became righteous , and the Patriarchs , Apostles and Prophets entred Heaven .

One Lord , one Faith , one Baptism .

In him alone was fulfilled all that was spoken of the Messiah .

He only satisfied Gods Justice , by a punishment which could be infinite , for so is God ; or equal to infinite , for so was Christ ; though for time finite , yet for value infinite , which no other Creature ought not could ; ought not , if it be not the soul that sinned ; could not , because Gods wrath is unquenchable . Angels could not do it , they are incarnate and finite ; our selves could not , we are carnal , sold under sin .

He alone was God and Man : 1. Man , that sin might be punished in the nature offending ; yet man without sin , to fulfill all righteousness . 2. God ; 1. To bear the burden of Gods wrath . 2. To vanquish sin , death , hell and Satan . 3. To restore life and righteousness to Man . He must be Man , for Mans Redemption ; but not sinful Man , for Mans salvation .

He alone could perform the Office of a Saviour , internally and externally . 1. Internally , illuminating our minds , with faith , hope and charity . 2. Externally , in Doctrine and Works .

He alone took away the sins of the World .

His blood alone was paid to God the Father , as the price of our Redemption ; God only was our Creditor , ours the debt , and Jesus the Pay-master , who gave himself for us to God , and blotted out the hand-writing that was against us .

The Devils ordinary way of driving to despair , is , by shewing a man his sin , but not his Saviour .

Joseph of Arimathea first begged the body of Jesus , and then laid it in a new Sepulchre ; so should we , and then lay him in a new heart .

If a man will have his Beloved , he must part with his Beloved ; if he will have his beloved Saviour , he must part with his beloved sin .

Dulce nomen Jesus , In Cant. Serm. 15. sayes Bernard , Mel in ore , melos in aure , jubilus in corde : Honey in the mouth , melody in the ear , joy and exultation in the heart .

Melius mihi non esse , Medit. Cap. 39. sayes Austin , quàm sine Jesu esse : melius est non vivere , quàm vivere sine vitâ . I had rather be in Hell with Jesus , than in Heaven without Jesus , if it were possible .

Joshua , which was a Type of Christ , hath the same name with our Saviour Christ ; yet in a diverse manner . Joshua was a Saviour for them in temporal things ; Christ in spiritual and eternal things : He saved them from the Canaanites , earthly enemies ; Christ from sin , death , hell , and Satan , spiritual enemies : He gave them a Land flowing with milk and honey in this World ; Christ gives us an everlasting habitation , a celestial Paradise in the World to come .

She shall bring forth a Son , Matth. 1.21 . and thou shalt call his name Jesus ; for he shall save his people from their sins . 1 Thes. 1.10 . Jesus , which delivered us from the wrath to come . Neither is there salvation in any other ; Acts 4.12 . for there is none other name under Heaven given among men , whereby we must be saved .

Let it be here noted , that the very name [ Jesuite ] savoureth of blasphemous arrogancy . One of their own gives the reason ; because our Saviour hath communicated unto us the thing signified by the name Christ , but not by the name Jesus .

But we see also their nature , in their 1. Craft , and 2. Cruelty .

The Jesuites have a device at this day in handling Texts of Scripture , by their nice distinctions to perplex and obscure the clearest places ; and for those that are doubtful , not at all to distinguish or illustrate them . Again , in points of controversie they make a great puther about that which we deny not , but say little or nothing to the main business .

Besides , how have they formerly for a long time , shut or rolled up the Book of the holy Scriptures , yea , and cast them under foot ? using in the mean time the Fathers , Scholasticks , In primâ regulâ tradunt , Papae Romani vocem no● aliter ac Christi Sermonem audiendam esse . Sententiaries , Canonists , Legends , &c. And since this Book of God began again to be opened , how have they laboured to roll it up again ? questioning the Authority thereof , not accounting the same to be Divine , but as it is confirmed by the judgment of the Church , that is , of the pope . For thus they expresly write . That in it there is so much of the Deity , as the Popes Church attributes unto it , neither ought God to be believed , but because of the Church .

A Jesuite hath peace in his mouth , war in his heart . He courteth with the smooth tongue of an Harlot , when either he hath poyson in his cup , or Powder-plots in his head .

They say their weapons are prayers and tears , but see the contrary ; The truth is , they are the Popes Blood-hounds , Simulata sanctitas duplex iniquitas . trusting more to the prey , than to their prayers . They strive under pretence of long prayers , and dissembled sanctity ( which is double iniquity ) to subdue all to the Pope , and the Pope to themselves .

These shall receive the greater damnation . Matth. 23.14 .

The name Christ signifieth Anointed ; the oyle wherewith he was anointed , is called the oyle of gladness : Kimchi . Quia totus mundus in unctione Christi & ejus missione laetabitur , because the whole World should be cheared up , by the Unction and Mission of Messiah . He received the Spirit without measure , that of his fulness we might all receive , and grace for grace , righteousness and peace , and joy in the Holy Ghost .

That none of any Degree , Calling , Condition , or Countrey , are excluded from partaking of Christ ; it is well taken notice of , that the place of Christs Birth , was Domus publici juris ; not a private House , but an Inne , which is open for all Passengers ; and that not in a Chamber , but the Stable , which is the commonest place of the Inne . Besides , the Superscription upon his Cross , was written in Hebrew , Greek , Cyril . Theoph. and Latine , the three languages that were best known , and most used all the World over . Moreover , the Cross it self was erected not within the City , but without the Gate ; to intimate ( saith Leo ) Vt Crux Christi non Templi effet Ara , Leo. sed Mundi ; That it was not an Altar of the Temple , but the World . However , this we are sure is Gods Truth , That there is neither Jew nor Greek ; there is neither bond nor free ; there is neither male nor female ; but all are one in Christ Jesus , Gal. 3.28 . Christ is the Way , the Truth , and the Life . 1. Via in Exemplo . Bern. 2. Veritas in Promisso . 3. Vita in Praemio .

Jesus Christ the same yesterday , and to day , and for ever , Hebr. 13.8 .

Christ is idem , Objectivè ; for he that was yesterday shadowed in the Law , is to day shewed in the Gospel ; one Christ crucified , being the center of the Bibles circumference .

Subjectivè , the same in his Attributes , Power and Authority ; being alwayes the Lord of his people , and Shepherd of his Flock .

Effectivè , the same in his goodness and grace ; for he who was yesterday the God of Salvation , is to day , and shall be for ever Jesus , a Saviour .

Christ is our priviledged place , where our souls cannot be arrested . Themistocles being out of favour with Philip of Macedon , took up in his arms his son Alexander , beseeching him for his sake to accept him . Let us take in the Arms of our faith the holy Child Jesus , and beseech the Father for his sake to accept us .

Ignis , crux , bestiae , confractio ossium , membrorum divulsio , Ignatius . & totius corporis contritio , & toto Tormenta Diaboli in me veniant , dum Christo fruar .

John Lambert lifting up his hands and fingers flaming with fire , Act. and Mon. cryed to the people , None but Christ , none but Christ ! Now am I drest like a true Souldier of Christ , ( said Filmer , Martyr ) by whose merits only , I trust this day to enter into his joy .

I know that Messias cometh , which is called Christ . John 4.25 . Isa. 61.1 . Psal. 45.7 . Acts 10.38 . The Spirit of the Lord God is upon me , because the Lord hath anointed me , to preach good tidings unto the meek , &c. God , thy God , hath anointed thee with the oyle of gladness above thy fellows . Him hath God anointed with the Holy Ghost , and with power . What things were gain to me , those I counted loss for Christ , Phil. 3.7 . — That I may win him , and be found in him .

And now let it be observed , That although none may be called Jesuites of Jesus , because there is no Saviour beside him ; yet we are called Christians of Christ , because we are anointed as he was .

Christ hath a threefold Title to Christians souls . 1. Jure Creationis , by Right of Creation , Gen. 2.7 . 2. Merito Redemptionis , Bern. by Merit of Redemption , 1 Cor. 6.20 . 3. Dono Patris , by the Fathers Gift , John 17.6 , 7 , 9.

As the Needle of a Dy●l removed from his Point , never leaveth his quivering motion , till it settles it self in the just place it alwayes stands in ; so fares it with a Christian in this World ; nothing can so charm him , but he will mind his Saviour ; all that put him out of the quest of Heaven , are but disturbances ; though the profits , pleasures , &c. of this life may shuffle him out of his usual course , yet he wavers up and down in trouble like quick-silver , and never is quiet , till he return to his wonted life and motion towards happiness , where he sets down his rest , expecting the reality of a Crown of endless glory .

Quid qui Christo omnino non credit , 1. Cypr. appellatur Christianus ? Pharisaei tibi magis congruit nomen .

A Christian commits no sin without horrible sacriledge ; sin committed by a Pagan , is the Laws transgression , to be punished by death ; but the same committed by a Christian , is not only a sin , but a sacrilegious sin of highest degree . Belshazzars sins were fully heightned , when he abused the holy vessels ; to have drunk intemporately for the honour of his Idols , in any vessel , was a fearful sin ; but to do it in vessels dedicated to the honour of the true God , was a double sin .

But this sacriledge to thine who art a Christian , is but small ; he abused but vessels of gold and silver , but thou the Temple of God , by thy sin and loose living . That which by Baptism was marked and sealed to an holy use , thou turnest to the service of Satan : By Profession a Christian , by Conversation a Satanist : Judas-like , thou kissest Christ with thy mouth , and with thy hand betrayest him .

Christiani hominis est , Agrippa . operari charitatem , loqui veritatem .

That good Christian Eusebius , to all questions demanded of him , answered , He was a Christian ; to shew that in all places , callings and things , we ought to shew our selves Christians .

The Disciples were called Christians first in Antioch . Acts 11.26 . Phil. 2.5 . 1 John . 2.6 . Let this mind be in you , which was also in Christ Jesus . We ought also to walk even as Christ walked .

Of the Personal Vnion .

AMong other Titles of our Blessed Saviour , Unio importat conjunctionem aliquorum in aliquo uno . Aquinas . he is called Emmanuel , well deserving that Name , for he hath done what the same imports ; as being one by whom God would dwell with us , united to our nature by Incarnation , as well as to our persons by Reconciliation .

The Personal Union is wonderful and unsearchable ; the manner whereof is to be believed , not discussed ; admired , not pried into : Personal it is , yet not of persons ; Athanas . of natures , and yet not natural . As a soul and body are one man , so God and man are one person . And as every Believer that is born of God , remains the same entire person that he was before , receiving nevertheless in him a Divine Nature , which before he had not ; so Immanuel , continuing the same perfect person , which he had been from Eternity ; assumeth nevertheless a humane nature , which before he had not , to be born within his person for ever .

This is our Ladder of Ascension to God , faith first layes hold upon Christ as a man , and thereby , as by a mean , makes way to God , and embraceth the Godhead , which is of itself a consuming fire .

And whereas sin is a partition-wall of our own making , denying us access ; God is now with us : And in Christ , we have boldness , and access with confidence by the faith of him . Christs humanity serves as a Skreen to save us from those everlasting burnings ; and as a Conduit to derive upon us from the Godhead , all spiritual blessings in heavenly places .

Behold , Matth. 1.23 . a Virgin shall be with Child , and shall bring forth a Son , and they shall call his Name Emmanuel , which being interpreted , is , God with us .

Of Christ the Mediatour .

THere is an old Covenant and a new , the old Covenant was this , Hoc sac , & vive , Mediator est , qai se medium interponit inter partes dissidentes , & alios aliis reconciliat . Do this and live ; And cursed is he that continueth not in all things written in the book of the Law , to do them ; This was a sour Covenant . The new Covenant is , Crede in me , & vive , Believe in Christ and live ; This a sweet Covenant . Moses was the Mediatour of the Law , by his hands the two Tables of the Law were transmitted to the people : But Christ is the Mediatour of the Gospel , the which he hath established with his own blood .

The Hereticks called Melchisideciani made Melchizedec our Mediatour . Epiphan. contr. haeret . l. 2. Tom. 1. Some Papists will have all the Angels and Saints in heaven , to be our Mediatours together with Christ . Their Champion freely confesseth , that Christ is our Mediatour , Aquin. p. 3. q. 26. art. 1. Simpliciter & perfectivè : yet the Angels and Saints also must be our Mediatours , dispositive & ministerialiter . They are much beholden to this distinction of principal and ministerial . Some unskilful Physicians give one drink or one medicine for all diseases : so these men apply this distinction of Principal and Ministerial , to salve up all soars among them . Christ is the chief Head of the Church , the Pope is a ministerial head under him . So Christ is the Principal Mediatour , Angels and Saints are Ministerial . Yet if a woman should hear , she had a chief husband , and a ministerial husband , she could hardly endure it . They might as well say , there is one principal God , but many ministerial Gods under him ; as to say , there is one chief Mediatour , and many ministerial .

The Mediatour between God and man , Confes . l. 10. cap. ( saith Austin ) must be both God and man : He must have Aliquid simile Deo , & aliquid simile hominibus ; that he may mediate between them both . If he were only man , he could not go to God ; if he were only God , he could not go to man .

As for Angels , they be neither God nor man : therefore they cannot be our Mediatours . As for the Saints in Heaven , they be half-men ; they have souls , but as yet they have no bodies , and they are not God , therefore they cannot be our Mediatours . Nay , properly to speak , the Holy Ghost , the third person in the glorious Trinity , cannot be our Mediatour : for though he be God , yet he is not man ; much less can the Angels or Saints be our Mediatours .

Besides , the Mediatour of the New Covenant , hath established the Covenant with his blood . It is Christ alone , that by the blood of his cross , hath set at peace all things in heaven and in earth . And no Testament is of force , without the death of the Testatour . Let them prove that any died for us besides Christ , and then we will acknowledge other Mediatours . As he trode the Wine-press alone , so he is Mediatour alone : It is Sacriledge to adjoyn others to him . Therefore as he took the pains alone , so let him have the honour alone .

Moreover , Christ is Mediatour , not only of Redemption , ( as the Papists grant ) but of Intercession also , ( of which in due place . ) He being so near us in the matter of his Incarnation , will never be strange to us in the business of Intercession .

Christ then being the sole Mediatour , Let us not cry with those Idolaters , O Baal , hear us : But ask the Father in the Sons name , and say , O Christ , hear us . Who prevails more with the King , than the Kings Son ? Let us not leave the Son , and go to Servants .

For there is one God , and one Mediatour between God and men , 1 Tim. 2.5 . the man Christ Jesus .

Of Christs Kingly Office .

THE name [ Christ ] doth belong to our Saviour , by special excellency , he being ( as none else ever was ) a King , a Priest , and a Prophet .

The works of Christs Mediation , Dr. Reynolds . were of two sorts , 1. Opera Ministerij , works of service and ministery ; for he took upon himself the form of a servant , and was a Minister of the Circumcision . 2. Opera potestatis , works of Authority and Government in the world .

We must here again distinguish ( saith that reverend Author ) between Regnum naturale , Christs natural Kingdom , which belongs to him as God coessential , and coeternal with the Father : and Regnum Oecononicum , his Dispensatory Kingdom , as he is Christ the Mediatour , which was his , not by Nature , but by Donation and Unction from his Father , that he might be the Head of his Church , a Prince of Peace , and a King of Righteousness unto his People . In which respect , he had conferr'd upon him all such meet qualifications , as might fit him for the dispensation of this Kingdom . For ,

God prepared him a Body , Heb. 10 5. or a Humane nature .

Not an aëry or Phantastical body , as some Hereticks dreamed , but a body in all substantial things like to ours : differing only in one accidental thing , and that is sin . And God ordained him a soul too ; The Deity did not supply that office , as Apollinaris did imagine . Col. 2.9 . And besides , by the grace of Personal Union , caused the Godhead to dwell bodily in him .

He anointed him with a fulness of his Spirit ; Plenitudo vasis , & fontis . Joh. 3.34 . not with the fulness of a vessel , such as the Saints had , a fulness for themselves only ; But a fulness without measure , which hath a sufficient sufficiency and redundancy for the whole Church .

He did by Solemn promulgation , proclaim him King unto the Church , This is my beloved Son in whom I am well pleased , hear ye him .

He hath given him a Scepter of righteousness , Psa. 45.6 . Rev. 1.16 . Psal. 2.9 . and hath put a sword in his mouth , and a rod of Iron in his hand .

He hath honoured him with Embasladors , to negotiate the affairs of the Kingdom . 2 Cor. 5.20 . Which shews , that Ministers are Sacred persons , not to be violated upon pain of Gods heavy displeasure . Do my Prophets no harm .

He hath given him the souls and consciences of men , Psal. 2.8 . Joh. 17.6 . even to the uttermost parts of the earth , for the territories of his Kingdom . The Object of Christs Kingdom of Grace , are all Nations .

He hath given him power concerning the Laws of his Church . Rom. 3.27 . A power to make Laws , the law of faith : To expound Laws , as the Moral Law : And to abrogate Laws , as the Law of Ordinances .

He hath given him power of judging and condemning enemies . Joh. 5.27 . Luke 19. ●7 .

Lastly , He hath given him a power of remitting sins , and sealing pardons . And all these royal Prerogatives belong unto him as he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as well Man as God . Mat. 9 6. Joh. 20.23 .

Whence we may note , That Christs Kingdom belongs to him , not by usurpation , intrusion or violence ; but legally , by order , decree , and investiture from his Father . And as he came rightly by it , so also his government is not with rigour , but righteousness .

Therefore let us submit to his government ; and though we be within the Walls of the Church , yet let us not flatter our selves in our sins ; thinking for all this that Christ will be merciful unto us ; for his Scepter is a Scepter of righteousness , he must punish sin wheresoever he finds it .

Yet have I set my King upon my holy hill of Sion . Tell ye the daughter of Sion , Psa. 2.6 . Mat. 21.4 . Psal. 2.12 . Behold , thy King cometh unto thee . Kiss the Son .

Of Christs Priestly Office

Sacerdos : sacer dux ; docens , orans , offerens . Q. habens sacram dotem . Not a name of reproach and contempt , but of exceeding great honour in the book of God .

There was a worthy and glorious Priest-hood in time of the Law : there was an high-priest in goodly apparel , clothed with a white linnen Ephod , that had a Miter on his head , a fair breast-plate on his breast , on which was written the names of the twelve Tribes of Israel : He went into the Sanctum Sanctorum once a year , and offered up the prayers of the people . Besides him there were a great number of Priests and Levites , throughout all the towns and Cities of Israel : they offered the sacrifices of the people , and made attonement for them before the Lord : they taught the people , and instructed them in the ways of the Lord .

Yet all these are nothing to our Saviour Christ : he excells them as much as the Sun doth the Starres , or the body the shadow . They were all but shadows of him , he is the true high-Priest . They were but men , he is God and man : they sinful , he without sin : they mortal , he immortal : their sacrifices were but figures of his sacrifice : the blood of Lambs , Goats offered by them took away no sin ; his blood purgeth us from all sin : they received tithes of their brethren ; but they themselves paid tithes to Christ : they prayed for the people in the Temple ; Christ prayes for us in heaven .

Wherein we may behold the supereminent dignity of Christ his Priest-hood . It cannot be denied , but that Aarons Priest-hood was most glorious ; As the Psalmist speaketh of the Church , many glorious things are recorded of it . There was a costly Tabernacle , a sumptuous Temple , the wonder of the world , there was an admirable Altar , many oblations and sacrifices , there were sundry Sabbaths and new Moons , divers festival days , the feast of unleavened bread , of the blowing of Trumpets , of Tabernacles , of Dedication , &c. Which were kept with wonderful solemnity ; there were many washings and purgings for the clensing of the people .

Therefore let us magnifie God for this our high-priest , by whom we have an entrance into the Kingdom of heaven . The high Priest went into the Holy of Holies himself , but he carried none of the people with him , they stood without : Our high-Priest is not only gone into heaven himself , but he hath also brought us thither . That high-priest offered Bulls , Calves , Lambs for the sins of the people ; this high-priest offered himself for us all .

Therefore let us honour and reverence this our high-priest ; yea , let us subject our selves to him in all things , which hath made us Kings and Priests to God his Father , that we may reign with him for ever , and ever .

The Lord hath sworn , and will not repent , thou art a Priest for ever , Psal. 110.4 . after the order of Melchisedeck . For such an high-Priest became us , who is holy , harmless , undefiled , separate from sinners , and made higher than the heavens . Hebr. 7.26 , 27. Who needeth not daily as those high-Priests to offer up sacrifice first for his own sins , and then for the peoples : for this he did once , when he offered up himself . Seeing then that we have a great high-Priest that is passed into the heavens , Jesus the Son of God ; let us hold fast our profession . Heb. 4.14 , 16. And let us come boldly unto the throne of grace , that we may obtain mercy , and find grace to help in time of need .

Of Christs Prophetical Office .

Christ is said to be a Prophet like unto Moses ; that is , both in the Participation of nature , and of office : A true man , and a true Mediatour : Similes they are , but not Pares : Christ being worthy of more glory than Moses .

Christ is a Prophet , and more than a Prophet , the Arch-Prophet , to whom Moses and all must vail bonnet .

Let our mind then be wholly fixed on Christ , consider that in him all the treasures of wisdom lie hid : he is a rich and plentiful store-house , in whom we may find all the pearls and jewels of wholesome doctrine : In him there is salvation , and in no other , therefore all other teachers set aside , listen to him .

When the Judge of an Assizes gives the charge , all that be present , especially they of the grand Inquest , consider seriously what is spoken : Christ Jesus the Judge of the whole world , gives a charge by his Ministery . When the King makes a Speech in Parliament , the whole House considers earnestly what he sayes : Christ Jesus the King of kings speaks to us in the Ministery of the Word . The Queen of Sheba observed Solomon well : Behold , here is a greater than Solomon , therefore let us diligently consider him .

Besides , the matters which this great Prophet declareth are of great moment , touching the eternal salvation of our souls . If one should talk to us of gold or silver , we would be attentive ; Christ speaks to us of that which surpasseth all the riches in the world ; what mad-men are we , that regard him no more ?

But alas ! since the Fall , every man hath Principium lasum , his brain-pan crackt , as to heavenly things ; neither can he recover , till Christ open his eyes and give him light ?

Moses truly said unto the Fathers , Act 3.22 . Quinque dicuntur de Deo , Paternitas , in nascibilitas , filiatio , proc ssio & communis spiratio . Aug. Paternitas & innascibilitas conveniunt solum modò Patri ; Filiatio tantum modò Filio ; Spi●it●i verò Sancto processio : Communis Spira●io Patri & filio respectu Spiritus Sancti . A Prophet shall the Lord your God raise up unto you of your brethren , like unto me ; him shall ye hear in all things whatsoever I shall say unto you .

De Spiritu Sancto .

THE Holy Ghost is the third Person in Trinity , proceeding from the Father and the Son ; being himself most holy , and the worker of holiness in all Angels and good men .

He is distinct from the Father and the Son , equal unto the Father and the Son , and the same God in Nature and Essence with the Father and the Son , though not the same person .

He is called The Spirit . The Holy Spirit .

A Spirit , because he is that essential vertue , proceeding and , as it were , spired or breathed from the Father and the Son ; Or from his effect , who blowing where he listeth , inspireth holy motions and graces into the hearts of the Elect. Or because he is a spiritual , invisible and incorporeal essence .

And Holy Spirit , 1. For distinction sake , for Gods Spirit is holy , that is , it hath all holiness , and it hath it in it self , not by illumination from any higher cause , and so are not the spirits of Men or Angels : holy mens spirits have sin in them on earth ; And the Angels and blessed souls in heaven , have no holiness but what they received . 2. Gods Spirit is holy by effect , for it is his proper work to sanctifie the Elect , and so to work holiness upon the spirits of men , by spiritual regeneration .

The Holy Ghost is oft-times in Scripture signified by Fire . Water .

We shall find it ( according to the nature of fire ) 1. To illighten us , 1. Mat. 3.11 . Isa. 4.4 . as the least spark of fire lightens it self at least , and may be seen in the greatest darkness . 2. To enliven and revive us , fire is the most active of all other elements , as having much form , little matter : so whatsoever is born of the Spirit , is Spirit ; that is , nimble and active , full of life and motion .

This fire of the Spirit must be fetcht from heaven , Lumen de lumine , from the Father of lights , who giveth his Spirit to them that ask it .

By water , because of its clensing , cooling , 2. Ezek. 36.25 . Joh. 3.5 . refreshing and fructifying vertue and quality . Indeed many are washed with the water of baptism , that are not washed with this water : Simon Magus , of whom it is said , Fonte quidem lotus , sed non in pectore mundus .

Let us ever say with the woman of Samaria ( But with more sensibleness than she did ) Lord , ever give us of this water : then shall we be clean , and fit for the holy Jerusalem .

He is said to proceed from the Father and the Son , Joh. 15.26 . to shew the Essence and Nature that he is of : for as the spirit of man must needs be truly of mans nature , and is the most formal and essential part of man : So , and much more , it must be thought of the Spirit of God , upon whom no composition falleth . And this in effect is the Apostles Argument , What man knoweth the things of a man , 2 Cor. 2.11 . save the spirit of man which is in him ? Even so the things of God knoweth no man , but the Spirit of God . That is , none knoweth the things of God , but the Spirit of God who is in him , and of his own Essence and Nature .

That was a sweet promise , I will pour out my Spirit upon all flesh . Joel 2.28 . The best thing upon the basest . What can God do more for his people ? This is to give them all good things in one , so many are the benefits we receive by the Spirit . Eph. 5.9 .

Delicata res est Spiritus Dei , therefore we must observe and obey his motions : We should lay our selves ( as instruments ) open to the Spirits touch , submitting to his discipline as Paul did , who said , I live , yet not I , but Christ liveth in me , Gal. 2.20 . and the life which I now live in the flesh , I live by the faith of the Son of God , who loved me , and gave himself for me . Which requires a great deal of self-denial .

Serpents ( they say ) can do no hurt in water ; no more can that old Serpent where the holy Spirit dwells .

This is the Instructer which teacheth us , the Spirit of life which quickens us , the Advocate which speaks in us , the Comforter which relieves us , and the everlasting Fountain and Spirit of truth , from whom all truth and celestial riches do flow unto us .

Your Father which is in heaven , Mat. 7.11 . Luke 11.13 . Eph. 4 ●● . will give good things to them that ask him . Your heavenly Father will give the Holy Spirit to them that ask him . Grieve not the Holy Spirit of God , whereby ye are sealed unto the day of redemption .

De Sacrâ Scripturâ .

I Will not stand to search how ancient Writing is , Exod. 24. wherein some have lost time and labour . I know that many do make God the first immediate Author of it , and do affirm , that the first Scripture that ever was , was Gods writing of the Law in two Tables . But because we find that Moses wrote all the Word of the Lord , and Josephus doth report a tradition of the Hebrews for writing and graving before the flood ; I hold it probable that both Scripture and Sculpture are as ancient as the Old World . However we see the care that God hath taken for the publishing of his Will to the Church , which he hath done both sufficiently , that we need no more knowledge for eternal life , than what is contained in Scripture ; and so clearly , that the Word giveth understanding to the simple .

Scripture is twofold , 1. Inward , called Scriptura Cordis . 2. Outward , called Scriptura Testimonij .

The inward Scripture of the heart , is that which the Spirit of God immediately writeth in the fleshly tables of the hearts of all the Sons of God , and by this all that are to be saved are taught of God , Jer. 31.33 . Hebr. 8.10 . 2 Cor. 3.3 .

The outward Scripture of the Testimony , is that which was inspired by the Holy Ghost , and committed to writing by the Prophets , Apostles and Evangelists , to preserve and transmit sound and saving doctrine by their pens , to all Posterity . Of this latter Moses was the first writer in the world , as may be proved by the Evangelist , Luke 24.27 .

Hence we conclude , that our Religion grounded in these writings is the old Religion , even as old as the day of mans creation and fall , whereas all other Religions are but of yesterday ; nay , the gods themselves worshipped by Heathens and Turks , were long after the time of Abraham .

There is no Question more worthy satisfaction in Divinity , App●llatur ab Arminio Instrumentum Religio tis . than that which enquireth into the Authority of Scripture ; 1. For all Religion depends upon it , and wavering in this principle openeth a wide door to beastly Epicurism , Devilish Atheism , and all contempt of Religion and Justice . 2. If the heart be not perswaded that the Scriptures be of God , it will easily reject hearing , reading , practise , and all the means of salvation . 3. The doubting of this cutteth off all faith , Rom. 14.23 . and the comfort and strength of faith ; for a man must first believe Gods Word to be true , Titubabit sides , si Scripturarum vacillat authoritas . Aug. before he can believe it to be true to him ; and what comfort in temptation , without the Sword of the Spirit ? or what peace in terrour of Conscience without the Word , which is the Well of salvation ? 4. The doubting of this cuts off all self-denial , mortification and sound repentance ; for who will abandon his carnal delights and pleasures , and undertake the strict course of godliness , that doth doubt whether the Scriptures be the Word of God or not ?

But it is clear that the Scriptures are the Word of God . 1. The Lord professeth them to be his own words , Isa. 55.11 . Mic. 2.7.2 . The Prophets begin with the Word of the Lord , and the Apostles , 1 Cor. 11.23.3 . The matter of the Scriptures , they treat of the great works of the eternal God , as Creation , Providence , justice and mercy both temporal and eternal , &c. Speaking of great mysteries , above the reach of humane wisdom ; yea , of things contrary to natural wisdom . Searching the heart , and discovering the thoughts , Hebr. 4.12 . And containing most ample and large promises of a blessed and eternal happiness by faith in the Messiah ; Amongst us , Stephen Langton Arch-bishop of Canterbury , first divided the Bible into Chapters , in such sort as we now account them : Robert Stephens into Verses : Goodw. Catal. pag. 109. But not much commended by Scultetus , who saith . Imperitissimè plerunque dissecans . which Covenant none could make or can make good , but only God himself , blessed for ever . 4. Concerning the Instruments and pen-men of Scripture ; Their extraordinary calling , infallible assistance , 1 Pet. 1.11 . unblameable conversation , 2 Pet. 2.21 . sincerity and uprightness in writing , sparing neither others , nor themselves ; their stile , together with their joint-consent and harmony , shews they were guided by one and the same Spirit of God . 5. The divine properties of the Scriptures , viz. Antiquity , admirable perfection , Psal. 19.2 Tim. 3.17 . Certainty of the truth ; the strong and perpetual opposition of the Devil and the wicked world against them , above all writings , Jerem. 36.23 . And Gods powerful and watchful preservation of them notwithstanding , 2 Chron. 34.15 . Jerem. 36.28 . and in history at large : in all which divine properties , the Scriptures carry express foot-steps of God himself , above all the writings in the world . 6. The powerful effects of the Scriptures ; for by them men are led unto God , Joh. 1.8 . they do directly work upon the spirits and souls of men in all their faculties , Act. 26.18 . Heb. 4.12 . 2 Cor. 10.4 . They carry a mighty power to convert and save , Ps. 19. Rom. 1.16 . 2 Tim. 1.10 . And where it converteth not , it is powerful to convince , harden , confound and secretly to slay , not in it self , but by accident , 2 Cor. 2.15 , 16 , &c. Now whatsoever carrieth with it such a divine power and efficacy , must needs be from God . 7. The Scriptures have many strong Testimonies : 1. The whole Church of God hath ever witnessed to them . 2. Innumerable Martyrs have sealed the truth with their blood , Rev. 12.11.3 . Heathens and Gentiles have borrowed a number of Stories out of the Scriptures , which argueth that they were in their consciences convinced of the truth and authority of them . 4. The sensible experience of believers , who have found the divine effects of the Word in themselves , John 9.25 . 5. The testimony of Gods blessed Spirit ( without which all other perswasions are flat and fruitless ) confirming the truth which himself hath inspired in every believing heart . Add unto all , how every part of Scripture se●teth up and magnifieth the true God , it is all from him , and therefore it is all for him .

This serves therefore to the eviction of the Jew , that asks for signs ; In sacrâ Scripturâ non solum bonitas est , quod praecipitur ; & faelic● tas quod promittitur ; sed etiam veritas est , quod dicitur . Hugo . vanquishing of Dives , that would send the dead ; condemning of Antichrist , that requires miracles ; and quelling of the Anabaptist , that expects revelations .

Dixit Julianus Apostata , vidi , legi , contempsi ; cui Basilius , vidisti , legisti , non intellexisti ; si intellexisses , non contempsisses .

Authoritas & oertitudo Scripturae consistit , 1. In narrationis solius veracitat● , ejusque enuntiatione , de rebus praeteritis , praesentibus & futuris . 2. In potestate mandatorum & prohibitionum . Hinc pendet a Deo Authore praecipuo , tum quia verax , citra falsitatis suspicionem ; & quia potestatem habet irrefragabilem .

All the Scriptures teach nothing else ( saith Augustine ) but that we must love our Neighbour for God , and God for himself . Nihil praecipit nisi charitatem , Aug. nec culpat nisi cupiditatem , It forbids nothing but lust , it enjoyns nothing but love ; for without love there is no faith , and without faith all our righteousness is sin .

Scriptura nos obligat 1. Ad credendum . 2. Ad obediendum .

Haec obligatio nullâ externâ authoritate auferri potest . The Scriptures are verba vivenda , purposely composed to promote piety in the world .

All Scripture is given by inspiration of God , and is profitable for doctrine , for reproof , 2 Tim 3.16 . Rom. 15.9 . Mat. 22.29 . Joh. 5.39 . Act. 18.24 . for correction , for instruction in righteousness . For whatsoever things were Written aforetime , Were Written for our learning , that we through patience and comfort of the Scriptures might have hope . Ye do erre , not knowing the Scriptures . Search the Scriptures , for in them ye think ye have eternal life , and they are they which testifie of me . Mighty in the Scriptures .

Of the old and new Testament .

Some Atheistical spirits would make the holy Bible a Bable , but let such take heed it prove not to them a Babel , their confusion .

Major fuit cura Caesari libellorum quàm Purpurae . Julius Caesar being forced to swim for his life , held his Commentaries in one hand above water , and swam to land with the other . How infinitely more are we to value this Book of books , being the souls Promptuary .

The whole Bible is distributed into the old and new Testament . In the old Testament , we have the Gospel vailed , under promises , prophecies and Types . But in the Books of the new Testament , we have the Gospel revealed ; the Lord delineating to us the New Covenant of Grace in Christ , unveiled , and actually exhibited and performed ; Christ being the body and substance of all those ancient types and shadows .

Gods Covenant with man in Christ , is represented to us in holy Scripture principally two ways ;

As Promised , fore-prophecied and typified , in Christ to be manifested afterwards in the flesh . Hence called the Covenant of promise , Eph. 2.12 . and covenants , because of the several publications of the Covenant , with more and more Augmentations , in several points or Periods of time . Thus the Covenant is made known in all the books of Scripture , before Christs coming ; called the old Testament or Covenant , Heb. 8.13.2 Cor. 3.14 .

As performed , fulfilled and actually accomplished , in Christ already come and manifested in our flesh , in fulness of time . And thus the Covenant is most clearly and fully unveiled to us , in all the Books of Scripture written since Christs coming ; which are therefore stiled the new Covenant , or the new Testament , Heb. 8.8 . Mat. 26.28 . Heb. 9.15 .

The new Testament is better than the old , not in regard of the substance , the substance of both is one , which is Christ Jesus ; but in respect of divers circumstances : For , 1. The Old Testament did but shadow out things to come : the New Testament makes a gift and exhibition of them . Col. 2.17 . So that as the body is better than the shadow ; so is the New Testament than the Old . 2. That was dark and obscure , this plain and perspicuous . 3. This hath sewer , more lively and easie Sacraments . 4. That was temporal , and therefore not ratified with an Oath ; this is eternal , and lasteth for ever : for the which cause it was confirmed with an Oath . 5. The Mediatour or Surety of that was Moses ; the Surety of this is Christ .

In comparison then with the state of the Old Testament , how much more obliged are we to God , who live in the times of the New , in respect of the clear Revelation of Grace and Life untous ? The Prophets of the Old Testament , they were as a sound ; John Baptist , Christs immediate fore-runner , was a voyce , he is called so ; but it is Christ , and he only who is the Word , distinctly and fully signifying to us the Will of God concerning our salvation . God spake with Moses at the door of the Tabernacle , but now he leadeth his Spouse into the Presence-Chamber : The Old Testament-Christians saw through a veil , but now the Curtain is drawn ; with them it was the dawning of the day , with us it is full Noon : Oh that we would praise the Lord for his inestimable goodness to us , upon whom the glorious light of the Gospel shineth .

The vail remaineth untaken away , 2 Cor. 3.14 , 18 Mat. 13.16 , 17 in reading of the Old Testament . But we all , with open face behold as in a glass the glory of the Lord . Blessed are your eyes , for they see ; and your ears , for they hear . For verily I say unto you , That many Prophets , and righteous men , have desired to see those things Which ye see , and have not seen them : and to hear those things which ye hear , and have not heard them .

Of Scripture-Interpretation .

ROgo , Greg. Ratio divina in medullá non in supersicie . Tert. non verbum ex verbo , sed sensum ex sensu transferte ; quia plerunque dum propriet●s verborum attenditur , sensuum virtus amittitur . Greg. Epist. ad Aristobolum .

That is a false Exposition , which is 1. Praeter fundamentum veritatis , when it agrees not with the place treated of , but is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , aliena à proposito . 2. Prater fundamentum salutiis , when it is not only beside the verity , but beside the foundation Christ . 3. Circa fundamentum salutis , when it weakneth the foundation . 4. Contra fundamentum salutis , when it raseth the foundation , not keeping to the head Christ .

True interpretation , is that which is super fundamentum , upon the foundation . Hence the Jewish Doctors were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 builders , Aedificantes . because they were bound to build upon the foundation .

That there are no real ( though seeming ) contradictions , Epiphan. Epiphanius doth illustrate by this comparison . When a man is drawing water out of a deep Well , with two vessels of a different metal ; the water ( if a man look into the Well as it is coming up ) will seem to be of a different colour ; but as it comes nearer and nearer to him , the diversity of colours vanisheth , and the water in both vessels appears to be of one colour ; and when we taste it , is hath the same relish . So although at first sight there may seem to be some contradiction in the holy Scriptures , yet when we better consider of it , we shall find no contrariety at all , but a perfect harmony .

The Scriptures are difficult , 1. In respect of seeming Contradictions . 2. Because clothed with dark Phrases , Parables , &c. 3. Because of Prophecies to come , not yet fulfilled . 4. Because of some places in the Old Testament quoted in the New , either not to be found , or not in that sense . 5. Because of different acceptations of one and the same word .

The reason of this obscurity is , 1. To humble proud man , that thinks to know Omne scibile . 2. To put a difference between Earth and Heaven . 3. To make us painful . 4. To shew what need we have of the Ministery . Act. 8.30 , 31. No man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in heavenly literature : Well saith one , He that here is Scholar to himself , hath a Fool to his Master .

Helps to understand the Scripture , 1. Pray . 2. Read reverently . 3. Practise what we know .

One said , The way to understand the difficulty in Pauls Epistle to the Romans , Nunquam Pauli sensum ingredieris , nisi Pauli spiritum imbiberis . Bern. ad cap. 12. was to practise the plain precepts , from thence usque ad finem .

It is said , that Origen was the first that wrote Commentaries upon the holy Scripture .

The Inditer of Scripture , is the best Expositor thereof ; for he knows four things , which no man attains to know : Viz. 1. The mysteries of Heaven . 2. The perfection of the Laws of Nature . 3. The secrets of the heart of man . 4. The future succession of Ages . 2 Pet. 1.20 .

No prophecy of Scripture is of any private interpretation .

Of Gods Fore-knowledge , and Decree .

Praescientia .

NOn est causa futurorum eventuum : Pras●i●ntia Dei est co●●oscitiva , non c●●sa●iv● Orig. Pro hoc doctissimè & satis amplè argumentatur Origen . In Genes.

Prescience or Foreknowledge in God , is to be considered Largely , or Strictly .

In the former sense , it notes the whole act of Preordination ; in the latter , the Knowledge of God preceding in order the appointment to the end .

And thus by the Schoolmen it is distributed into Absolute , and Special .

The first is that , by which God from eternity doth know all things simply and absolutely . The latter is that , by which God not only knoweth the Elect , as he knoweth other things ; but acknowledgeth them for his , and loves them above all others : This is called the Knowledge of approbation .

Consider it now in the former sense , that is , as absolute Foreknowledge ; And there is difference between Providence , Predestination and Prescience : for , Providence reacheth to all that God would do ; Predestination only to the counsel of God about reasonable creatures ; but Prescience reacheth unto all things , to be done either by God or any other , and so to Sins .

Now we are not able to express the manner of this divine knowledge , unless it be by way of negation , that is , by denying to God those ways of knowledge , which are in the creatures , and do note imperfection . For God doth not know things , 1. By sense ; These things are spoken of God metaphorically , or by an Anthropopathy . 2. Nor by opinion or conjecture ; for that is neither certain nor evident . 3. Nor by faith ; for that comes by relation and report of others . 4. Nor by Art ; for that must be by defining , dividing , compounding , comparing , reasoning , &c. 5. Nor successively ; for God knows all things in one view , and not one after another . 6. But by his Essence , by a way more excellent above all Men and Angels ; by a knowledge most true , certain , evident and perfect .

Produce your cause , Isa. 41.21 , 22 , 23. saith the Lord , bring forth your strong reasons , saith the King of Jacob. Let them bring them forth , and shew us what shall happen : let them shew the former things What they be , that we may consider them , and know the latter end of them , Isa. 42.9 . or declare us things for to come . Shew the things that are to come hereafter , that we may know that ye are gods ▪ Behold , the former things are come to pass , and now things do I declare : before they spring forth , I tell you of them .

Decretum .

Gods Decree is both unsearchable and inevitable , Zech. 6. Divi●um confilium d●m devitatur , impletur . Greg. compared to mountains of brass , which the Poets hammer'd at in their Inel●ctabile fatum , as they called it .

Gods decrees lie hid , till they come to execution : They run as a river under-ground , till they break out and shew themselves . Only when he hath once signified his will , then we understand it , which before lay hid from us ; that is , ( to use tho Prophets phrase ) when the chariots come out from between the mountains of brass , when the event declareth what was the immutable Decree of God .

The Decree of God , is so far from calling us off from , that it obligeth us to the use of all due means .

For the life of the body ; The absoluteness and irrevocability of Gods decrees concerning the number of our days , doth not disengage us from the use of means and second helps , for the continuance and lengthening of them . Man must not say , God hath decreed how long I shall live , therefore I need not take any care of my life ; this were to resist the Command of God , while we think we submit to his Decree : whereas indeed all the commands of God are subordinate and ministerial to the fulfilling of his decrees . Will any man say , God hath determined my days , which I cannot pass ; therefore when I am hungry , I will not eat ; when I am sick , Hominum excusationes sunt Dei tentationes . I will not take physick not use medicines ? When Satan tempted Christ to throw himself down from the pinacle of the Temple , he answers , Thou shalt not tempt the Lord thy God .

And then much more in reference to spiritual and eternal life . Some will say , God hath made a Decree which cannot pass , who shall be saved , and who damned ; therefore what need we use the means of salvation ? what need we avoid the ways of damnation ? But remember , the same word bids us depart from iniquity , 2 Tim. 2.19 . which saith , The foundation of God standeth sure , and he knoweth who are his . 'T is as much our duty to give all diligence to make our calling and election sure , as it is to believe that the election and calling of God are sure .

It is our part to say Amen to Gods Amen , and to put our Fiat and Placet to his ; saying in every thing , The will of the Lord be done .

Thy judgments are a great deep . The counsel of the Lord standeth for ever , Psal. 36 6. Psal. 33.11 . the thoughts of his heart to all generations .

De Creatione .

WHat God did , or how be imployed himself before the Creation , is a Sea , Creati● est acti● Dei exterua , quâ in principle tempor●● , sex dierum spatl● , mundum produxit sole voluntatis suae imperio , ad nominis sui gloriam . Wendelinus . Picus Mirand . over which no ship hath sailed ; a Mine , into which no spade hath deived ; an Abyss , into which no bucket hath dived . Our sight is too tender to behold this Sun .

Wisely and well said that Italian : Philosophy seeks after truth ; Divinity onely finds it ; Religion improves it .

Whatever therefore the Chaldaean and Egyptian Astronomers , or some other natural Philosophers , have fancied of the Worlds eternity , or at least for the first matter of it to be coeternal with the Creator : We will look upon it as an error repugnant both to true Religion and right reason ; and will take the truth which is contrary to it ( though not for a Maxim in Philosophy , yet ) for an Article of Faith .

Aufer Argumenta , ubi Fides quaritur : I believe , and that 's enough , though I cannot prove Principles .

Aristotle held , That the world was eternal : Plato , Plus apud me valent illa quinque verba : In principio creavit Deus coelum & terram , quàm omnia Aristotelis cater●rūmque Philosophorum argumenta , quibus docent mundum carere initio . Eras . Epist. Pellicano . 1.19 . That God made the heavens and Angels , but the Angels made the bodies of men and beasts ; and that there was praeexistent matter , or materia prima . And thus professing themselves to be wise , they became fools . But [ In principio creavit Deus — ] decides all doubts .

A Picture of Apelles making , would be in great request : The World is the glorious workmanship of God Almighty , therefore to be admired of us all . We see what a goodly coat the Earth hath ; Solomon in all his royalty was not so clothed as it : We see the Sun in the Firmament , the Moon , the Stars , God Almighty his candles ; the Birds of the Air , the Beasts of the Field , Fishes of the Sea . The Gentiles had no book but this to look upon , yet it left them without excuse .

But though the World be a worthy work , yet let us not admire it too much : As there was a time when it was set up ; so there is a time when it shall be pulled down . The Disciples stood gazing on the Temple , wondring at the workmanship of it ; but Christ told them , that one stone should not be left upon another : So the time shall come ( as S. Peter speaketh ) when the whole world shall pase away with a noise . The World was made in time , hath continued in time , and shall end in time .

Here let me insert a word concerning that of the Apostle , Rom. 8.20 , 21. For the creature was made subject to vanity — But it shall be delivered from the bondage of corruption —

The creature is defiled by mans sin , and must therefore be purged by the fire of the last day ; a● the vessels that held the sin-offering , were purged by the sire of the Sanctuary .

The creature is said to be subject to vanity , Mr. Trapp . and bondage of corruption : 1. As corruptible . 2. As teachers of men . 3. As they are instruments of mans punishment . 4. As they are forced to serve wicked mens turns and uses , who have no peace with the creature , and should have no service from them .

The vanity of the creatures is not natural , Parr . but accidental by sin ; which though it be expiate by the blood of Christ , yet the creature shall not be freed , till sin be taken out of the nature of things . Sin hath involved the creature under the curse , and makes it to groan : not the sin of it , but of us .

The manner how the creature shall be restored , is difficult to determine . There are three opinions :

The first opinion holdeth , That this earth and visible heaven , even the whole nature of these things , shall perish . This heaven and earth being appointed by God to be the habitation of man , while he is Viator ; and therefore that there shall be no need of it , when he shall be Comprehensor .

The second opinion is , That some of the creatures shall be abolished , and some restored : The heavens and the elements to remain , the rest to perish .

The third opinion , That all creatures shall be restored , remembring that we speak not of reasonable creatures , nor of the Heaven of heavens .

The two first opinions seem unlikely ; the third is most probable , if the restoring be only to some singulars of all kinds . But it is not safe walking in the dark , without a light . We know not how it shall be ; but this we may be sure of , that all things shall be most wisely and excellently brought to pass .

The loast and meanest of Gods creatures , serve to set forth the glory of him their Creator , and may be in their places some way or other useful to man . For ( saith Mr. Ramolds ) as in Musick , every prick , and quaver , and rest ; do serve in their order to commend the cunning of the Artist , and to delight the ear of the hearer , as well as the more perfect notes ; So the least and meanest of the creatures , were at first filled with so much goodness , as might not only declare the glory of God , but in their places minister content to the mind of man .

In the beginning God created the heaven and the earth . Gen. 1.1 . Heb. 11.3 . Psal. 145.10 . Through faith we understand that the Worlds were framed by the Word of God ; so that things which are seen , were not made of things which do appear . All thy works shall praise thee , O Lord .

Of Light and Darkness .

Lux.

ESt qualitas corporis lucidi , quâ & ipsum lucidum est , & alia illuminat , agitque in ea , non est substantia sed accidens , seu affectio corporis .

Light was that bright quality immediately created by God , Calv. and inherent in some meet subject . Or the first day , which God could make without means , as Calvin well observeth .

This Light was the first ornament of the visible world , and so is still of the hidden man of the heart , the new creature . The first thing in Pauls commission , was to open mens eyes , and to turn them from darkness to light ; To dart such a saving light into the soul , as might illighten both organ and object ; So as that they who erst were darkness , are now light in the Lord , and do preach forth the praises of him , who hath called them out of darkness , into his marvellous light .

Light is not a body , nor ( as some will have it ) a substance , but an accident . Non constar ex lumine 〈◊〉 ; q●id sit natur● laminis . The truth is , no man can tell what it is , of any certainty : An admirable creature it is , surely a divine and heavenly thing , than which nothing is more desirable , nothing more profitable .

There are two excellent uses of Light : 1. To refresh men , by the sight of the earth , and the things thereon . Truly , the light is sweet , and a pleasant thing for the eyes to behold the Sun . 2. To set us upon serious employments . Man goeth forth unto his work , and to his labour until the evening .

It is called the wings of the morning , because it diffuseth in an instant the whole Welkin over .

In a word , The most noble among inanimate creatures , is Light .

Tenebrae .

As Light is the most noble among inanimate creatures , so the contrary to i● , Darkness , is a defect and deformity .

The darkness mentioned , Gen. 1.2 . which covered that confused heap , God created not , for it was but the want of light .

The darkness in Egypt was extraordinary , Exod. 10. when God did so thicken the Air , that they might take notice of it , not only by the eye , but by the hand ; when they could rather feel than see what was next unto them : so that for three days space they stirred not from their places . So was also that in Judea , at Christs suffering , Mat. 27.45 . This darkness some think was universal , not onely over all the land of Jury , but over the whole earth ; and so the Text may be rendred , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tiberius , say they , was sensible of it at Rome . Dionysius writes to Polycarpus , that they had it in Egypt . And it should seem that the great Astronomer Ptolomy was so amazed at it , that he pronounced , Either Nature now determineth , or the God of Nature suffereth . Sol non fert aspectum illum miserandum , quem sine rubore & fronte Judaei irnident , saith Aretius : Aret. The Sun hid his head in a mantle of black , as ashamed to behold those base indignities done to the Sun of righteousness , by the sons of men .

Darkness is either Natural , or Metaphorical .

Darkness of Nature ( properly and literally so called ) is the absence of Light ; when the Sun taketh its leave of our horizon , and all things are envelloped in the sable mantle of the night ; then we justly say it is dark .

Darkness used in a horrowed sense , serveth in Scripture to represent a state , 1. Of ignorance in divine matters , 2. Luk. 1. ●● Eph. 5●● . when the mind is destitute of spiritual knowledge , unacquainted with the mysteries of salvation . 2. Of misery , and that of all sorts , Temporal , Psal. 107.10 . Isa. 50.10 . Mat. 22.13 . Spiritual , Eternal . 3. Of iniquity : In this respect it is , that the power of sin ruling in mens hearts , is called The power of darkness . Col. 1.12 . Eph. 5 11. Rom. 13.12 , 13. The works of sin which they act in their lives , are called The works of darkness , And especially , flagitious enormities , such as rioting and drunkness , &c.

To say , that God dwelt in darkness , till he had created light , was a devilish sarcasme of the Manichees ; for God is light it self , and the Father of lights ; and ever was a Heaven to himself , ere ever the mountains were brought forth , or ever he had formed the earth and the world ; even from everlasting to everlasting , being God .

Hell is called utter darkness , being an expulsion from the blessed presence of God , who is mentium lumen .

And God said , Gen. 1.3 , 4.2 Cor. 4.6 . Let there be light ; and there was light . — And God divided the light from the darkness . God who commanded the light to shine out of darkness . hath shined in our hearts , to give the light of the knowledge of the glory of God , in the face of Jesus Christ .

Of Night and Day .

Night . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

NIght is so called in Hebrew , Ps. 104.20 , 21. from the yelling of wild beasts therein ; according to that of the Psalmist , Thou makest darkness , and it is night , wherein all the beasts of the forrest do creep forth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Varre . the young lyons roar after their prey . In Greek , à pungendo , quia ad somnum pungit . Or of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to strike ; to which the Latine answers , Nox , à nocendo . Some say , of an Hebrew word which signifies to rest , because men take their ease and sleep then : So the Psalmist , Man goeth forth unto his work , vers. 23. and to his labour until the evening . It is a time of silence , and fit for designe ; so sings the Poet , — Statuunt sub nocte silenti , Ovid. Met. 4. Fallere custodes , foribúsque excedere tentant .

The Jewes divided the Night into four watches ; Mark 13.35 . 1. Even . 2. Midnight . 3. Cock-crowing . 4. The Morning .

The Romans divided their Night into ten parts , viz.

1. Crepusculum , Godw Antiq. The dusk of the evening . 2. Prima fax , Candle-tinning . 3. Vesper , The night . 4. Concubium , Bed-time . 5. Nox intempesta , The first sleep . 6. Admediam noctem , Towards Midnight . 7. Media nox , Midnight . 9. De média nocte , A little after Midnight . 9. Gallicinium , Cock-crowing . 10. Conticinium , All the time from Cock-crowing , to the Break of day .

The darkness God called Night . Gen. 1.5 . Psal. 63.5 . Psal. 16.7 . Psal. 42.8 . Psal. 119.55 . O God , I remember thee upon my bed , and meditate on thee in the night-watches . My reins instruct me in the night-seasons . The Lord will command his loving kindness in the day-time , and in the night his song shall be with me , and my prayer unto the God of my life . I have remembred thy name , O Lord , in the night , and have kept thy law .

Day .

As Night is the time of the Suns absence from our Hemisphere ; so Day is the time of the Suns presence therein . They both contain one whole revolution of the Suns motion to the same point of the Meridian , in the twenty four hours .

Day is Natural . Artificial

The former consisteth of twenty four houres , which is measured most usually , Exod. 12.29 . with Numb. 3.13 . from the Sun-rising to the Sun-rising ; or from the Sun-setting to the Sun-setting . The latter is from Morning till Night , which is the time of light , measured out to twelve houres , which were not more nor fewer , but longer or shorter , according to the different proportion of the Days in Summer and Winter ; which is measured from the Sun-rising to the Sun-setting : Joh. 11.9 . Mat. 20. Which division was in use both with the Jews and Romans .

The Romans divided their Day into six parts , viz. Godw. Antiq. 1. Diluculum , The break of day . 2. Mane , The full morning . 3. Ad meridiem , The forenoon . 4. Meridies , quasi medidies , Mid-day ; or quasi merus dies , perfect day , Noon 5. Demeridie , Afternoon . 6. Solis occasus , Sun-set .

Day hath its name in Hebrew , from the noise and hurry that is therein . In Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , gentle , or t●me , because it is appointed for tame creatures : Or of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I desire , because it is to be desired . In Latine Dies , à Deo , Zanch. as a divine thing : vel à Dio , id est , Coelo , & Sole : vel à dividendo , quod disjungat lucem à tenebris .

Evening separates by darkness , Morning by light : So the one disjoyns day from night , the other night from day .

In this vicissitude of Light and Darkness , much of Gods wisdom and goodness is to be seen : And we ought not to turn the day into night , nor night into day , without some very special and urgent occasion .

And God called the light , Day . Day unto day uttereth speech , Gen. 1.5 . Psal. 19.2 . Ps. 119.164 . and night unto night sheweth knowledge . Seven times a day do I praise thee , because of thy righteous judgments .

Of the Visible Heavens .

HEaven is a building of three stories ; Triplex est coelum , cërium , sidercum ; ac aliud his superius , invisibile & divinum . Dam. 1.2 . de Orthodox . fide . The first is the Air and the Clouds up to the Moon . The second reacheth all the Planets and Stars . The third is called , the Heaven of Heavens , the place of Gods most glorious residence , who filleth Heaven and Earth .

The Apostle reduceth them to Visible , & Invisible . Col. 1.16 .

The Visible Heavens are two , Starry ; & Airy .

The Starry Heaven , is that vast expanse region where the Stars have their motion . Here are the Sun and the Moon , those great lights ; the infinite number of Stars of unconceivable magnitude and motion , which we see , and we see not . This ( according to the doctrine of Astronomers ) is distinguished into several Orbs and Spheres , in seven of which seven special Stars are said to move , and all the rest to be fixed in the eighth .

The Apostle Jude seems to give a hint of those Planetical Orbs ( Jud. v. 13. ) where he justly reproacheth unsetled spirits , by the name of wandring stars or planets , to whom is reserved the blackness of darkness for ever .

Of this speaks Moses , calling it , The firmament of the heaven . Gen. 1.17 . Josh. 10.13 . Psal. 8.3 . And in Joshua's time , the Sun stood still in the midst of heaven . And David , When I consider thy heavens , the work of thy fingers , the moon , and the stars whi●● thou hast ordained . And again , Psal. 19.1 . The heavens declare the glory of God , and the firmament sheweth his handy-work .

The Airy heaven , is the Air with all her regions , reaching up to the Moon ; herein are Winds , Clouds , Meteors , &c.

This is called by Job , Job 26.7 Super mane ; quod juxta commun●tà opinionem intelligi debet . Vulgo enim totum spatium à terra ●sque ad coelum vacaun p●tatur , quum plenum aëre sit . Gen. 8.2 . Gen. 19.24 . Psal. 8.8 . Mat. 6.26 . the empty place ; He stretcheth out the north over the empty place . Not that the Air is indeed empty ; there is no vacuity , no empty place in nature : Nature will put it self into strange courses to avoid a vacuity ; Water will ascend , to avoid vacuity ; and it will not descend , to avoid vacuity .

But though the Air be not empty or void , taking emptiness strictly and Philosophically , ( for every place hath its filling ) yet as emptiness is taken largely and vulgarly , so the Air may be called an empty place : For as when we come into a room where there is no artificial furniture , we say it is an empty room ; so the space between us and the Heavens , in a vulgar sense , is an empty pl●ce .

Of this speaks Scripture , when it s●th , The windows of heaven , the rain from heaven . The Lord rained brimstone and fire out of heaven ; It is very probable from the upper region of the air , where Meteors be . So the birds of the air are called the fowls of heaven .

Of the Invisible Heavens .

The Invisible Heaven , Eph. 4.10 . is that place whither Christ ascended , far above all aspectable Heavens . Called the Third Heaven , the seat of the blessed Saints , of the elect Angels , and happy souls which are dead in the Lord ; also Abrahams bosom .

Yet this is not the place of Gods Essence or infinite Substance , 1 King . 8.27 . for so the Heaven of heavens is not able to contain him ; But the place of his presence and glory , not to confine or limit his glory in , but wherein he will make it appear most glorious ; as a Prince will have some room to shew his state and magnificence in .

This Heaven is not every where , as the Lutherans and some others falsly assert : 1. Because then , it is no longer Gods seat , but God himself : For , whatsoever is Omnipresent , Jer. 23.24 . must needs be God , as himself proveth : Do not I fill heaven and earth , saith the Lord ? 2. The Scripture speaketh of it as a limited and confined place , where Gods glory shineth more than in any other place , where Christ promiseth the Thief to be with him in Paradise , he denieth him to be in hell or earth .

Here 's a ground of comfort , That such a place is made for our rest and habitation , wherein to enjoy fully the blessed and glorious presence of God .

Let us contemn these houses of clay in comparison , and desirously exchange this temporal for an eternal and blessed condition . 1. Why should we prefer such base Cottages , before so Princely a Court ? Why should we strive for Earth , and lose the third Heaven ? Why should we grieve to leave a Prison , for the Palace of God himself ? 2. Christ is there , to be with whom is best of all .

Yea , let us learn contentation with our present estate , whatever it is ; and hear afflictions patiently : We are now unknown in a strange countrey , but we shall come home to our own inheritance , where we shall be known and well entertained : Paul pronounceth his afflictions light , when he weighed them with that weight of Glory , and looked on things not seen .

And let us use the means , and hold the way to this blessed place : 1. Promoting Gods glory . 2. Seeking to please him in all things . 3. Beginning heaven upon earth . 4. Studying sanctification , decking our selves with grace , and getting the Wedding-garment , for that Wedding-day ; for without Holiness none shall see God , 1 King . 8.27 . 2 Cor. 11.12 . Isa. 63.15 . Luk. 16.22 . Heb. 11.10 . Joh. 14.2 . 2 Cor. 5.1 . in that Presence-chamber of his Glory .

Scripture calls this place , The Heaven of heavens . The third heaven . The habitation of Gods holiness , and of his glory . Abrahams bos●me . A city which hath foundations , whose maker and builder is God . Christs Fathers house , in which are many mansions . A building of God , an house not made with hands , eternal in the heaven . The new Jerusalem . The Paradise of God . An holy place , &c.

De Angelis .

ANgels were created , it is conceived in the beginning , Psal. 33.6 . when the Heavens were ; for saith the Psalmist , By the word of the Lord were the heavens made , and all the host of them by the breath of his mouth . And it is likely before Man , Job 38.4 , 7. by those words , Where wast thou , — when the Morning-stars sang together , and all the sons of God shouted for joy ?

Angels are Spirits of Heaven , resembling their Creator , as children do their father , both in their substance , which is incorporeal ; and in their excellent properties , Life and immortality , excellency , blessedness and glory .

They are called 1. Spirits , Nomen essentiae . 2. Angels , Nomen officii .

For their number , they are said to be Thousands , and Ten thousand thousands , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dan. 7.10 . Myriads , Heb. 12.22 . which because of the vastness of the number , we render innumerable . They are innumerable to us , so are our sins , the hairs of our heads , the sands of the sea-shore , the stars in the firmament , ) not to God .

The supposed Dionysius the Senator of Athens , Niceph. 1.2 . cap. 20. ordered the Celestial Hierarchy thus : That the first degree is given to the Angels of Love , termed Seraphim ; The second to the Angels of Light , termed Cherubim ; The third , and so the following degrees , to Thrones , Principalities , and the rest , which are all Angels of power and ministration . So that upon this account , the Angels of knowledge and illumination , are placed before the Angels of office and domination . I think such curious brains put all out of order : Augustine is of a more modest spirit ; Quomodo se babeat beatissima illa ac superna Civitas , & quid inter se distent quatuor illa vocabula , Col. 1.16 . dicant qui possunt , Enchy● . ad Laurent . c. 58. si tamen possunt probare quod d●cant ; Ego me isthaec ignorare consiteor . Let the like humility be imitated of us all ; Let no man presume to understand above that which is written : And there their several degrees and dignities are only hinted , as well among themselves , as in regard of the inferior world , and the government thereof .

The wisdom and knowledge of these Spirits is admirable : Aug. Cogniti● conc●eata & acquisita . Schoolmen . The Devils know much , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; much more do the good Angels : They have matutinam & vespertinam scientiam ; Their morning-knowledge they have by creation , and a continual contemplation of God ; their evening-knowledge they have by observation from the creatures , and a diligent inspection into the Church . Their power also is as wonderful .

Their office is , to minister perpetually to God , in obeying his will ; unto Christ , as the Head of the Church ; and are also sent out to minister for the good and salvation of the Saints for Christs sake .

Not that God needeth them , as Princes need the counsel and aid of their subjects : But he maketh use of their service about us , 1. For the honour of his Majesty , and comfort of our infirmity . 2. To make out his love unto us , by employing such noble creatures for our good . 3. To make and maintain love and correspondency between us and Angels , till we our selves come to be like unto them .

The truth is , though they excell in strength , yet do they Gods commandments , Luk. 20.36 . hearkening to the voice of his word ; which they perform , chearfully , faithfully , diligently , speedily and constantly ; ever standing before the face of our heavenly Father , and rejoycing more in their names of service , than of honour ; of imployment , than preferment ; to be called Angels ( that is , messengers ) than Principalities , Thrones , &c. accounting it better to do good , than to be great ; to dispense Gods benefits , than to enjoy them .

Let us imitate these good Spirits , chiefly , 1. In subjecting our selves to Christ , as our Lord and King . Phil. 2.9 . This is their bowing of the knee , and ours too . 2. In doing the will of God alway chearfully , as they do , and therefore are said to have wings ; thus we pray . Mat. 6.10 . Laudant Deum Angeli , adorant & tremunt : tremere dicuntur , non metu formidinis , l. 2. c. 50. de sacr. Altar . myster. cum sint perfectè beati ; sed administrationis vel obedientiae affectu , saith Innocent 3.

— Wise , 2 Sam. 14.20 . Psal. 103.20 . Heb. 1.14 . according to the wisdom of an Angel of God . Bless the Lord , ye his Angels that excel in strength , that do his commandments : hearkening unto the voice of his word . Are they not all ministring spirits , sent forth to to minister for them , who shall be heirs of salvation ?

Of the Celestial Lights .

Of the Sun . Sol quasi solus , v●l quia solus ex omnibus sideribus est tantus ; vil quia quum est exortus , obscuratis aliis solus appareat . Martinius .

THe Sun is the Prince of Planets , coursing about with incredible swiftness ; so sweet a creature , that Eudoxus the Philosopher professed , that he would be content to be burnt up with the heat of it , so he might be admitted to come so near it , as to learn the nature of it .

The Sun is ( as it were ) a vessel , whereinto the Lord gathered the Light , which till then was scattered in the whole body of the heavens . This David beheld with admiration ( not adoration , Psal. 8. Jer. 44. as those Idolaters that worshipped the Queen of heaven ; For that was a witty speech of Cyril , They were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Atheists by night , who worshipped the Sun ; and Atheists by day , who worshiped the Moon and Stars . ) And well he might , for Chrysostom wondreth at this , That whereas all fire naturally ascendeth , God hath turned the beams of the Sun toward the earth , making the light thereof to stream downwards . This is the Lords own work , and it ought to be wonderful in our eyes .

The Sun hath his name in the Hebrew ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a servant , as being the servant-general of mankind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 while he shines indifferently upon the evil and the good , imparting to both light and heat .

The Sun is called light by an excellency : Gracè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. splendore . ● Orus . Pscud . Epid. p. 248. The Egyptians call him Orus from the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . We are not able to look into the body of the shining Sun , Quia nimiùm sensibile ladit sensum .

Furthermore , In this Distinguisher of Time ( as Doctor Brown terms it ) the Sun , besides its glory and other benefits , the artifice of its Maker is much illustrated from two considerations especially , 1. In its motion , that it moveth at all ; for had it stood still , and were fixed like the Earth , there had been then no distinction of times , either of Day or Year , of Spring , of Autumn , of Summer , or of Winter ; for these seasons are defined by the motions of the Sun . 2. No less wonderful also in contriving the line of its revolution ; which God hath so effected ; that by a vicissitude in one body and light , it sufficeth the whole Earth ; and that is the line Ecliptick ; all which to effect by any other circle , it had been impossible .

As for its swiftness , Bellarm , saith , Such is his velocity , that he runneth in the eight part of an houre 7000 miles . Si tanta pulchritudo in creaturâ , quanta in ereatore● This dumb creature ( saith a Divine ) gives check to our dulness ; as Balaam's Ass did also to the Prophets madness . And for beauty , it is compared to a Bridegroom coming out of his chamber : ( If a creature be so glorious , how much more is the Creator ! ) And surely , if Solomon in all his glory , was not like a Lilly of the field ; much less can earthly glory be like that of the Sun in the Heavens .

The Sun-shine is a sweet mercy , but not prized , because ordinary : as Manna was counted a light meat , because lightly come by . But should we be left in palpable darkness , as were the Egyptians for three days together , so that no man stirred off the stool he sate on , this common benefit would be better set by . And certainly , Solem è mundo tollere , is to make the World a Cyclops , a huge body without eyes .

Sol in mundo sicut cor in corpore ; The Sun in the world , Aben-Ezra . is as the heart in the body : All things feel the quickning heat of the Sun ; not only the roots of trees , plants , &c. but metals and minerals in the bowels of the earth .

Of the two great Luminaries , the Sun is the greater indeed , being ( as Astronomers resolve , though rather upon probable conjecture , than certain demonstration ) One hundred and sixty six times greater than the earth .

God made two great lights ; the greater light to rule the day . Gon. 1.16 . Deut. 33.14 . The precious fruits brought forth by the Sun . — In them hath he set a tabernacle for the Sun , which is as a Bridegroom coming out of his chamber , Psal. 19 4 , 5 , 6. and rejoyceth as a strong man to run a race . His going forth is from the end of the heaven , and his circuit unto the ends of it ; and there is nothing hid from the heat thereof . Psal. 104.19 . Psal. 136.8 . The Sun knoweth his going down . The Sun to rule by day . He maketh his Sun to rise on the evil , and on the good . Truly the light is sweet , Eccl. 11.7 . 1 Cor. 15.41 . and a pleasant thing is it for the eyes to behold the Sun . There is one glory of the Sun , another of the Moon , and another of the Stars .

Of the Moon .

The Moon is one of those two great lights which God created : Luna à lucendo , Tully ; quia solâ lucet nocte . Varro . But though she is so called , and in appearance seems the greatest next the Sun , yet she is the least but one ( and that is Mercury ) of all the Planets , and of far narrower compass than the fixed stars : Nevertheless , the Moon being the lowest of these shining bodies , it appeareth to be bigger in quantity , and ministreth more light to mans use , than any of the single stars of the greatest magnitude , yea , than all of them together , when it is at the full ; yet this fulness of light , is for a great part of it but a borrowed brightness from the body of the Sun , which the Moon receiveth , and reflecteth like a Looking-glass .

God seems ( saith a Doctor ) therefore to have set it lowest in the Heavens , and nearest the Earth , that it might daily put us in mind of the constancie of the one , and inconstancie of the other ; herself in some sort partaking of both , though in a different manner ; of the one in her substance , of the other in her visage .

The meer Irish ( saith Grimston , Hist. p. 34. for they are divided like unto the Scottish ) kneel down when they see the New Moon , and speaking unto her , say , Leave us in as good health as thou hast found us .

The superstitious Jews offered cakes unto the Moon , and worshipped her by the name of Regina Caeli , the Queen of Heaven , as the Papists do the Virgin Mary . Surely ( saith a Wit ) she deserves to be deposed from her regency , if willingly accepting of this usurped title , and their unlawful offerings : But seeing mans importunity forced them upon her against consent , she is free from idolatry .

The World is compared unto the Moon , for its changes and chances ; Rev. 12.1 . which the Woman in the Revelations is said to tread under her feet : And certainly it is good and necessary that every Child of that beautiful Mother keep it there ; for if it once get into the heart or head , it makes them lunatick .

The lesser Light to rule the night . Gen. 1.16 . Psal. 135.9 . Psal. 104.19 . He made the Moon to rule by night . He appointed the Moon for seasons .

Of Eclipses .

Eclipses are disappearings of the Sun or Moon ; which though they come in a course of nature , and are by natural light foreseen many years before they come , yet there is somewhat in them , which should fill us up with high thoughts of the power of God . Of a dismal one , Lucan saith , Ipse caput medio Titan cum ferret Olympo , Lucan , lib. x. Condidit ardentes atrâ caligine currus ; Involvítque orbem tenebris , gentésque coegit Desperare diem —

And that they are terrifying and prodigious , another sings sadly , Signa dabant luctus Superi haud incerta futuri : Ovid. Metavs . lib. 15. Saepe faces visae , solis qucque tristis imago : Caerulus & vultum ferrugine Lucifer atrâ Sparsus erat , sparsi lunares sanguine currus .

Though an Eclipse be no miracle , yet God once made one ( and can do so again ) when Christ the Sun of Righteousness was shamefully crucified ; the Sun in the Heavens ( as ashamed to look upon that act ( as from man ) of prodigious cruelty and injustice ) hid his face ; and provided ( as it were ) a veil for the nakedness of Jesus , that the women might be present , and himself die , with modesty .

That Eclipse was miraculous , 1. Both in the manner , because the Moon was not then in conjunction , but full ; which ( as we receive from Antiquity ) caused a great Philosopher to cry out , Suidas in vit. Dionys. Aut Deus patitur , aut patienti compatitur . 2. And in the degree , being universal ( as some affirm ) over all the world ; or as others ( which makes it more strange ) that it was onely in the land of Judea , all the world besides enjoying the light of the Sun at that time . Which miracle stands opposite to that in Egypt , which was plagued with darkness , when the Israelites in Goshen enjoyed light ; whereas then Judea , where the Israelites dwelt , was covered with darkness , the rest of the world enjoying light .

There remains one more dreadful , viz. the Eclipse of Christs most glorious Gospel amongst us ; that this bright Sun should go down at noon over our heads , and our earth be darkened in the clear day , Amos 8.9 . Pray against that dismal day , that it may never be said , The glory is departed from our Israel .

He maketh the morning darkness . Amos 4.13 . Cap. 5.8 . Job 9.7 . Non oritur sel , tantum est non appareat , nam & ortus so'is apparitio quaedam est . Joel 2.30 , 31. Cap. 3.15 . He turneth the shadow of death into the morning , and maketh the day dark with night . He commandeth the Sun , and it riseth not .

Lavater ( in his Comment upon this place ) reports , That in the year 1585. March 12. such a darkness fell upon the earth , that the fowls went to roost at Noon , as if it had been Sun-setting , and all the common people thought the day of Judgment was come .

I will shew wonders in the heavens , — The Sun shall be turned into darkness , and the Moon into blood . The Sun and the Moon shall be darkned .

Of the Stars .

Stella est densior pars orbis ; ideo lucent astra , non coeli , quia hi diaphani sunt , Magir. Phys. & rari , astra autem densa , eoque lucem retinentia , & reflectentia . A Star ( according to Philosophy ) is the thicker part of its orb or sphere ; it is thicker than other parts of the heavens ; for otherwise it could not hold the light , so it could not reflect and send forth the light ; it could not be a vessel for light , or a conveyance for light . For , Light was created the first day , ( Gen. 1.3 . ) but the Lights were created the fourth day , ( Gen. 1.14 . ) that is , certain vessels were created to hold the light . All these are placed in the heavens , by the special designment of God , for the use and good of man .

Some Mathematicians have taken on them , to set down the just number of the Stars , saying , they are but 2200. in all . They are beyond their books , too presumptuous to go beyond their limits . God can number them all , and call them by their name , which to man is impossible . Abraham was a great Astronomer , yet he could never do it . Gen. 25.4 . De Civ . Dei , l. 16. And yet Aratus and Eudoxus vainly vaunted ( saith Aug. ) that they had cast up the stars , and could call them all by their names . But that to man it is impossible , Aristotle maintaineth against those Astronomers , that tell us they are a thousand and some hundreds . And the wiser sort of Astrologers have rightly distinguished them into numerable and innumerable , as to men : For to us they are innumerable , as the sand of the Sea is , Heb. 11.2 . with which they are mentioned .

The power of God is not only seen , in stretching out the Heavens , but his excellent skill , and infinite wisdom is also displayed , in adorning , decking and beautifying those Heavens which he hath stretched forth . The power and wisdom of God shines in every grass that grows out of the ground , yea , in every clod of earth ; much more then in the stars of heaven . Especially , when such as have skill about the course of Nature , do consider , 1. The greatness of the Stars ; it is incredible to ordinary reason ; such vast bodies shew an infinite power in their constitution . 2. The multitude of them : A multitude of little sands make a huge body ; then how great a body do a multitude of great bodies make ? 3. The swiftness of their motion ; that these mighty bodies should be carried about every day so far , and never tire nor wear . 4. The exact order of their motion ; that innumerable stars should move continually in the heavens , and yet not one of them move out of course . 5. The efficacious vertue in their influence ; it is a secret vertue , and it is a strong irresistable vertue , no power in the creature can stop it .

Hence a right study of the Heavens and Stars is requisite ; in them the wonderful works of God are seen ; and a sober knowledge in Nature , may be an advantage unto Grace . But for those who are insober this way , if their eyes be not blinded with Star-gazing , Isa. 47.13 , 14. Gualther . I only commend unto them that of Gualther on Zeph. 1.5 . Observent ista qui hodie Astrologiam judiciariam profitentur : Let those amongst us observe this , who profess Judiciary Astrology ; for these worship the Stars no less , than did the Heathens of old , calling them by the names of those heathenish deities , that ought to be abolished ; and subjecting to them all events of things , yea Man himself as touching all his manners and fortunes , which the Scripture affirmeth to depend upon the eternal providence of God alone . This is intolerable impiety , and they that fall into it , shall not escape the just judgment of God .

Some stars are more excellent , of greater vertue and name than others : 2 Cor. 15.41 . The Apostle gives us this clearly , One star differeth from another star in glory . God hath made difference and degrees in all creatures , in the heavenly as well as earthly . As ,

The Pleiades , or Seven stars in the end of Aries : These joyned together in one Constellation , help to bring the Spring .

Orion , a Star that ariseth in the beginning of Winter , drawing foul weather after him as with bands ; so that ( as the Proverb hath it ) Winter never rotteth in the air .

Mazaroth , the Southern stars , that bring in Summer .

Arcturus with his sons , those Northern stars , bringing Autumn with his yearly fruits . Hierome . Of Arcturus , Hierom observeth , that semper versatur , nunquam mergitur . This is most true of Christs Church , much tossed , never drowned .

But though Stars differ thus one from another , yet they envy not one another . Which lessons us to be content , Note . though God make our names less named in the world , than the names of many of our brethren ; though he trust more talents to , or put more light in others , than into our selves .

— He made the Stars also . Gen. 1.16 . Psal. 8.3 . Gen. 15 5. Heb. 11.12 . Psal. 147.4 . Job 38.31 , 32. — The Stars which thou hast ordained . Look now towards heaven , and tell the Stars , if thou be able to number them . — So many as the Stars of the sky in multitude . He telleth the number of the Stars , he calleth them all by their names . Canst thou bind the sweet influences of Pleiades 〈◊〉 or loose the bands of Orien ? Canst thou bring forth Mazaroth in his season ? Or canst thou guide Arcturus with his sons ?

Seek him that maketh the Seven stars , Amos 5.8 . Job 9.9 . Psal. 136.9 . and Orien . Which maketh Arcturus , Orion , and Pleiad●s , and the chambers of the South . The Moon and Stars to rule by night .

Of a Year .

After God had created the Lights in the Firmament of the Heaven , to divide the Day from the Night ; Gen. 1.14 . He commanded also , Let them be for signes and for seasons , and for dayes and years .

The Year , is a remarkable standard of time , consisting of twelve Moneths ; about the quartering out of which , there have passed especially two distinctions : 1. The first in frequent use with Astronomers , according to the cardinal intersections of the Zodiack , that is , the two Aequinoctials , and both the Solstitial points ; desining that time to be the Spring of the Year , wherein the Sun doth pass from the Aequinox of Aries , to the Solstice of Cancer ; The time between the Solstice and the Aequinox of Libra , Summer ; From thence unto the Solstice of Capricornus , Autumn ; and from thence unto the Aequinox of Aries again , Winter . 2. A second division is observed by Hippocrates , and most of the ancient Greeks ; establishing the account of Seasons from usual alterations , and sensible mutations in the Aire , discovered upon the rising and setting of divers Stars : Accounting

The Spring ,

FRom the Aequinoctial point of Aries : This is properly the pleasant Quarter of the Year , being the Emblem of Man in his Youth .

Of this season , the Song of Songs gives a most dainty description , far past any of the Poets , who yet have shewed themselves very witty that way .

The Winter is past , Cant. 2.11 , 12 , 13. the rain is over and gone , the flowers appear on the earth , the time of the singing of birds is come , and the voice of the turtle is heard in our land : The fig-tree putteth forth her green figs , and the vines with the tender grape give a good smell .

The Summer ,

From the rising of the Pleiades , or the several stars on the back of Taurus . This is properly the hottest season in the Year , and the Emblem of Man in his full strength .

Metaphorically it signifies opportunity , or fit time to do things in ; Prov. 6.8 . according to that , The Ant provideth her meat in the summer , and gathereth her food in the harvest .

Autumn ,

From the rising of Arcturus , a Star between the thighs of Bootes . This is the proper season of gathering in the fruits of the Earth , and the Emblem of Man in a declining condition .

Of this the Psalmist , The time that corn and wine are increased . Psal. 4.7 .

Winter ,

From the setting of the Pleiades . It is a dead season , in which the weather is cold , ways foul , days short , and the air muddy ; the clouds commonly returning after the rain . It resembles Old age .

It is figuratively taken , for the doleful and dismal condition of such as are not effectually called by Christ . Omnis illis dies hybernus est ; It is ever Winter with them , no Spring of grace , no Sun-shine of sound comfort .

The Day is thine , the Night also is thine : Psal. 74.16 , 17. thou hast prepared the Light and the Sun . Thou hast set all the borders of the earth : thou hast made Summer and Winter .

Of the Lowest Heavens .

THe Lowest Heaven is distinguished from the Sky , by waters ; as the Sky is from the Coelum Empyreum , by the Primum Mobile . This is the Air whereon we breathe , and wherein birds flie , clouds swim , &c.

Fire .

Est elementum callidissimum , siccissimum , levissimum , permeans per omnia , & omnia pervadens .

It is an Element dreadful , painful , sudden in eruption , active , mereiless and devouring . It hath a strong stomack ; what will not Fire digest ? It will digest stones , iron , &c. nay the sublunary world at last ; for , 1 Pet. 3.10 . the Elements shall melt with fervent heat .

Lightning and Thunder .

Fulgetrum seu corruscatio , est splendor flammae emicantis , per totum aerem uno momento transcurrens , per intervalla , vel cum nullo vel parvo sonitu ; ortus ex modicà tenuique exhalatione in nube accensa ; splendor est eminus apparens , longéque sparsus .

Tonitru est sonitus in aëre , aut exagitatione vaporis calidi & sicci , in nube frigida & humida propter antiperista sui excitatus : aut ex ejusdem vaporis , è nube violenter fracta eruptione , generatus : aut etiam no●unquam ex nubium cavarum collisione coortus .

Tonitru à terrendo . Thunder is so terrible , that it hath forced from the greatest Atheist an acknowledgment of a Deity . Caligula ( who dared his Jove to a duel , yet ) if it thundred or lightned but a little , would be ready to hoodwink himself .

Alladius King of the Latines , striving to imitate the Thunder , by an Engine made him , justly perished by a Thunderbolt from heaven : His house also where he attempted so to do , was consumed with fire .

In Thunder and Lightning there is much of God to be seen and heard , these being the harbingers ( as it were ) and officers to make room for him , and to manifest his power ; which the Saints may take comfort in , and the greatest must acknowledge .

He hath made a way for the lightning of the thunder . Job 28.26 . Psal. 77.18 . Psal. 29. The voice of thy thunder was in the heaven , the lightnings lightned the world , the earth trembled and shook . The voice of the Lord is upon the waters , the God of glory thundereth , &c.

Clouds .

Nubes est corpus velex copioso vapore , è locis humentibus in sublime adscendens ; vel ex maximè humidis partibus aeris in media aeris regione concretum . Breviter est vapor humidus & adensatus , qui in mèdia aëris regione , à frigore circumstante , constrictus & quasi congelatus pendet . Vapores enim in sublime elevati , vel maximae humidae aëris partes condensatae , quae gemina materia est ex qua nubes generantur & constant , caliginosum aërem efficiunt ; vapores autem copiosi ex mari adscendune , unde aquae maris sunt velut radices nubium . Job 36.30 .

A Cloud is a thick vapour , Illi● enim fiunt miracu'a magna . Vatab. Haec sunt sanè admiranda & tremenda . Mer. raised up by the heat of the Sun , to the middle region of the Air , and there by the cold condensed becomes so thick , that it stops and intercepteth the Light , so that Clouds and Darkness go together .

How the Clouds are hanged up even in the Air , like Archimedes his Pigeon , equally poised with their own weight ; how they are upheld , and why they fall here and there , and now and then , we may well wonder , but know not .

In these God bottleth up the Rain , and there keepeth in by main strength , though those vessels are as thin , and thinner than the liquor that is contained in them . Now that God binds up these heavy Vapours , and keeps them in the Clouds , as a strong man in a cobweb , till brought by the Winds whithersoever he pleaseth to appoint them , and that they drop upon the Earth by little and little to make it fruitful ; this is a wonderful work of God : This duly weighed , were enough to convince an Atheist ; and should bring us to the knowledge of his power , wisdom , and goodness .

He bindeth up the Waters in his thick clouds , Job 26.8 . cap. 36.29 . and the cloud is not rent under them . Can any understand the spreadings of the clouds ?

Rain .

Est fluxus humidae nubis , Great rain is called Nimbus , small rain Imber . qu● à calore solis paulatim soluta , aquam guttatins è media aeris regione demittit .

It is the flux of a moist Cloud , which being dissolved by little and little by the heat of the Sun , lets down Rain by drops out of the middle region of the Air.

This is reckoned ( and rightly ) among the marvellous works of God ; 1. Marvellous power in causing and giving rain . 2. Wonderful goodness in thereby cooling , refreshing and nourishing all earthly living creatures . So that we may say , In every drop of rain , there is an Ocean of wisdom , power , goodness and bounty .

The Rabbins have a saying , That Rain is the husband of the earth , because those showers foecundate the earth , and make the great Mother of Plenty fruitful , in bringing forth all things useful and comfortable for the use of Man .

Who giveth rain upon the earth , and sendeth waters upon the fields . Job 5.10 . Cap 28 26. Cap. 36.27 , 28 He made a Decree for the rain . For he maketh small the drops of water : they pour down rain according to the vapour thereof : which the clouds do drop , and distill upon man abundantly .

Rain-bowe .

It is the effect of the Sun shining against a cloud , Thauman is filiam dixere Iridem Poetae ; Colores ejus tam exacti , ut vix artificis possit exprimer● manus . and is Nuntius foederis & serenitatis , the Angel of Gods Covenant , and of fair weather . It is Signum gratiae & foederis , a sign of grace , and of the Covenant of mercy , and therefore alwayes fresh and green about Christs throne of grace , Revel. 4.3 . c. 10.1 . Ezek. 1.28 .

It is very likely that from the beginning it was in its causes , which are clouds and the shining of the Sun ; and those causes did sometimes produce the effects before this time , and so it is like it was often seen before the flood : But now God made choice of it for a sign of his Covenant with the world , that there should be no more an universal flood , as before there was .

This Bowe was most proper to be a sign of Gods Covenant ; and in it there are many wonders ; For the former , 1. Because of the place , which is in the clouds of heaven , whence came the rain that drowned the world before . Ambros . 2. It is there planted , as if man were shooting at God , and not God at man . Besides of Gods bow we read , but not of his arrows . 3. It appeareth commonly with rain , that so where men might begin to fear the judgement , they may take comfort against it . For the latter , 1. The beautiful shape and various colours ; Plin. N. H. lib. 12. c. 24. The waterish colours signifying the former overthrow of the world by water . The fiery , the future judgement of the world by fire . The green , that present grace of freedom from both . 2. Where it toucheth upon any shrubs , it leaveth a sweet and fragrant smell behind . 3. It hath in it two contrary significations , Scaliger . viz. of rain and fair-weather , of this in the evening , of that in the morning . Adde , whereas naturally it is a sign of rain , yet it is turned by God into a sure sign of dry weather .

Let us learn to look upon it , not only in the natural causes , Tam Dei meminiss opus est , quàm respirare . Bern. but as a Sacramental sign of the Covenant of grace ; and a Monument of Gods both justice in drowning the world , and mercy in conserving it from the like calamity .

— I do set my how in the cloud , Gen. 9.13 , 14. Job 37.15 . and it shall ●e for a token of a Covenant between me and the earth . And it shall come to pass , when I bring a cloud over the earth , that the bow shall be seen in the cloud . — He caused the light of his cloud to shine .

Winde .

Est exhalatio sicca copiosa , à terrâ sursum tendens , qu● ordinatione Dei repressa , ab occurrente nube frigidâ in mediâ region● a●rit , & succedente novâ exhalatione per aërem oblique propulsâ , lateraliter in locum opposi●um loco unde flare incipit , fertur .

The wind ( in the nature of it ) is an exhalation arising from the earth , drawn upwards by the power of the Sun and other heavenly bodies : Ventus à violentiâ & vehementiá nomen habet , quòd veniat abundè , & magnâ vi i●●uat in unum aliquem locum . Magir. Phys. but meeting and conflicting a while with the cold of the middle region of the air , is beaten back again ; And being so light that naturally it cannot descend , and so resisted that it cannot peaceably ascend , it takes a course between both , slanting with mighty violence through the air .

Much of God may be seen in the winds , for it is he alone who holdeth them in his fist , hideth them in his treasures , rideth upon them as his Chariot , and checks them at his pleasure : Yea , God weigheth them in a balance , and when they seem to blow where they list , piercing through the air with their violent blasts , God sets them their bounds , and appoints them their proportion . Hence is that phrase , of making the weight for the Winds , Job 28.25 .

He bringeth the Wind out of his treasuries . Psa 135 7. Psal. 104.3 . Joh. 3.8 . Who walketh upon the wings of the Wind. The wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , not whither it goeth . Nos motum sensimus , modum nescìmus .

Hail .

Est pluvia in aëre inter descendendum conglatiata , propter antiperistasin aëris calidi , frigiditate naturali●sese contrahente .

The broad flowing water of the clouds , by the force of the cold , is narrowed up into hail .

Hast thou seen the treasures of the hail , Job 38.22 , 23. Which I have reserved against the time of trouble , against the day of battel and war ?

Snow .

Many wonders there are in snow ; as that it should be made in the lowest part of the air , and not above where it is coldest : that it should snow upon the earth , but never upon the Sea , ( if Pliny may be believed : ) that snow should lie continually , not only upon the Alps , but upon Mount Aetna , where fire flames out : that it serves for a cover to preserve earth's heat , though it self be cold : that being white , it should sometimes bring forth red worms , &c.

It is compared to wooll , Psal. 147.16 . for whiteness , lightness , plenty , softness , warmth : for though it be very cold , yet by keeping in the vapours and exhalations of the earth , it causeth an inward warmth to it , and so maketh it very fruitful . In which respects the Rabbines say , That one day of snow doth more good , than five of rain .

Gregory allegorizing those words , Gregor. Job 38.22 . sheweth , that earthly treasures are treasures of snow . We see little children what pains they take to rake and scrape together snow to make a snow-ball : Right so , they that scrape together the treasure of this world , have but a snow-ball of it : so soon as the Sun shineth , and God breatheth upon it , and so entreth into it , by and by it cometh to nothing .

He saith to the snow , Be thou on the earth . Hast thou entred into the treasures of the snow ? Job 37.6 . Cap. 38.22 . Psa. 147.16 . He giveth snow like Wooll .

Frost .

It is the excess of cold , by the blowing of the coldest winds ; which are sometime called the breath of God ; These congeal the waters , and turn them into ice , contracting them into a narrower room .

Hence it is , that as any Countrey is more Northerly , so it is colder ; the Sea also is frozen and unpassable .

The hoar-frost heateth and drieth the cold and moist earth , nipping the buds of trees . Vnde pruina dicitur , à perurenda . Hence also perhaps is that , Psal. 147.16 . He scattereth the hoar-frost like ashes . Cinis monet ignem subesse quem foveat .

By the breath of God frost is given , Job 37.10 . and the breadth of the Waters is straitued .

Dew .

Est vapor subtilior & tenuior , qui levi & miti frigore in terrae aut herbarum superficie adeo compactus est , tum adea● fovendum , recreandumque à flacciditate , aestu contract â , tum ad juvandum terrae foecunditatem , tum etiam ad aërem ipsum in quo versamur refrigerandum .

These round orient pearls , that come from heaven in a clear night , do sweetly refresh whatsoever groweth in fields and meadows .

The dew , 1. It comes when the air is clear . 2. It refresheth and cherisheth the dry and fady fields , plants and herbs thereby recover life and beauty . 3. It allayeth great heats , and moisteneth , and mollifieth the earth , that it may fructifie .

Who hath begotten the drops of dew ? Job 38.28 . Isa. 26.19 . ( Thy dew is as the dew of herbs .

I will be as the dew unto Israel . As the dew of Hermon , Hos. 14.5 . Psal. 133.3 . Prov. 3.20 . and as the dew that descended upon the mountains of Zion . ) By his knowledge the depths are broken up : and the clouds drop down the dew .

Of all these Meteors , watery , windy , fiery , whether pure or mixed , &c. I say with Brentius , Fides non in ordinem operis , sed in Authorem oculos suos dirigit . All these are of the Lord ; and faith seeth God in all .

Fowls of Heaven .

It is very observable , that birds , though they have more of the earth than of the other three elements , ( for out of the earth was every fowl of the air formed , as well as every beast of the field , Gen. 2.19 . ) yet are light , ( which is a wonder ) delighting in high-flying , which is innate to them . Of Birds mentioned in Scripture , these are some , The

Eagle .

Called the Queen of fowls . She is famous 1. For her loftiness , Aquila non captat musc●● . she minds great things ; flies and petty things she looks not after . 2. Swiftness of flight and motion . 3. Strength , herein they are the chief of all have wings . 4. Sagacity , looking intently upon the Sun , without being dazled ; and by that property makes proof of her young ones . A 〈◊〉 ●nectus . Prov. 5. Vivacity , renewing her youth and health , till she come to be very old . Aug. observeth , that when her bill is over-grown , that she cannot take in her meat , she beateth it against a Rock , Exc●tit onus rostri . striking off the cumbersome part , and thereby recovereth her eating .

— Thy youth is renewed like the Eagles . Psal. 103 5.

Peacock .

Priding himself in his feathers , and is all in changeable colours ( like friends now adays ) as often changed as moved .

Gavest thou the goodly wings unto the Peacocks . Job 39.13 .

Pelican .

Reported to open her breast with her bill , and feed her young ones with the blood distilling from her : Therefore an Hiereglyphick of piety and pity among the Egyptians . However a melancholy bird , living in lonely places , and crying out dolefully .

I am like a Pelican of the Wilderness . Psal. 102.6 .

Ostrich .

Called by reason of his bigness , Elian● Cum●interim tot â co●poris mole promi●eat . Plin. Peremptores potius quam Parentes . Struthio-Camelus . He is very swift of foot , but so foolish , that being pursued , if he can hide his head only , so as to see no body , he thinks himself safe , and that no body seeth him , though his great bulk be all in sight . Her leaving her eggs , makes her the Hieroglyphick of unnatural and careless ( therefore cruel ) Parents .

— The Ostrich , Job 39.13 . which leaveth her eggs in the earth , &c.

Raven .

Their young ones are fed of God , when forsaken of their dams , and lest bare and destitute : For out of their dung , and carrion , ( saith Aristotle ) brought before to the nest , ariseth a worm , which creepeth to their mouth and feedeth them .

— Who feedeth the young Ravens which cry . Psal. 147.9 .

I forbear to mention any more ; Only much of Gods wisdom , power and goodness may be seen in these inhabitants of the air ; in the admirable variety of their colours , tunes , tastes , &c. Also to these creatures God sends us to learn , setting before us , as in a picture , the lively resemblance of many excellent vertues , which we ought to pursue and practice .

— The fowls of the air , they shall tell thee . Job 12.7 . Jer. 8.7 . Mat. 6.26 . The stork in the heaven knoweth her appointed times , and the turtle , and the crane , and the swallow observe the time of their coming . Behold the fowls of the air ; for they sow not , neither do they reap , nor gather into barns , yet your heavenly Father feedeth them . Are ye not much better than they ?

Of the Earth .

BY earth I understand not that great material mass , made up of the two heaviest elements , earth and water , whereof all terrestrial and celestial bodies were made , Gen. 1.2 . But the earth as distinctly severed from the other parts of the world , which was not made untill the third day , vers. 10.

Elementum siccae frigidaeque naturae , densum , in medio mundi collocatum , r●undum & in proprio loco immobile .

The earth is round ( as an apple is , notwithstanding some knots and bunches in it ) and therefore naturally apt for motion ( as the heavens are , ) that yet therefore it should stand firm and unmoveable , is admirable .

It is upheld by the infinite and Almighty power of God . The air will scarce bear a feather , because it will descend , unless kept up by a breath of wind ; Ponderibus librata sais . and yet this vast globe of earth and water , hangs as a Ball in the air .

Terra pilae similis , nullo fulcimine nixa , Ovid. Aere sublato tam grave pendet onus .

Of this great wonder , the Philosophers after much study , can give no good reason , because ignorant of this , that God hath appointed it so to be , Psal. 104.5 . Heb. 1.3 . The Poets fable that Atlas beareth up heaven with his shoulders ; the Lord our God by his Word alone beareth up heaven and earth .

Non fundamentis suis nixa subsistit terra , nec fulchris suis stabilis perseverat , Ambros . l. 1. Exam. c. 16. sed Dominus statuit terram & fundamento voluntatis suae continet . The earth hath no pillar , God hath not hanged it upon any thing but himself , who is indeed infinitely more than all things .

The greatness of this work of God ( saith Merlin ) appeareth hereby , that men cannot spread aloft the thinnest curtain , absque fulchris , without some solid thing to uphold it , and therefore this must needs be the finger of God , and an Argument of his Almightiness .

That was an odd conceit of Plato's , that the earth was a kind of living creature , having stones for bones , rivers for veins , trees for hairs , &c. But that was worse of Aristotle , teaching the worlds eternity .

The earth is the element which is so much beneath man , that he treadeth it under his feet , is called terra à terendo , from breaking and wearing ; And yet this which is so trampled upon abideth , when man passeth away , Eccl. 1.4 .

The earth as a Stage , whereon the several generations act their parts and go off ; as the center of the world , and seat of living creatures , it stands firm and unmoveable .

The earth standeth ( saith Hugo de sanct. vict . ) Vt venientes mittat , In Eccl. Hom. 1. pertranseuntes portet , discedentes recipiat , To send away those people that come , to bear those that are passing away , and to receive those that are gone .

And God said , Gen. 1.9 , 10. Job 26.7 . Psal. 104.5 . Eccl. 1.4 . Hebr. 1.3 . Let the dry land appear : and it was so . And God called the dry land , Earth . He hangeth the earth upon nothing . He hath laid the foundations of the earth , that it should not be removed for ever . The earth abideth for ever ; that is , untill the end . Vpholding all things by the Word of his power .

Earth-quakes .

These subterraneous thunders are caused ( say some ) when sulphureous and nitrous veins being fired , upon rarefaction do force their way through bodies that resist them . Where if the kindled matter be plentiful , and the mine close and firm about it , subversion of hills and towns doth sometimes follow ; if scanty , weak , and the earth hollow or porous , there only ensueth some faint concussion , or tremulous and quaking motion .

Others tell us ( for Philosophers dispute much about it ) this is the reason in nature , When there is a strong vapour included or imprisoned in the bowels of the earth , that vapour seeking vent maketh a combustion there , and so the earth shakes .

Histories are full , and many mens experience can give instances of such terrible shakings of the earth .

In the dayes of Vzziah King of Judah , Antiq l. 9 c. 11. Amos 1.1 . Zech. 14.5 . so terrible was that earth-quake , that the people fled from it . Of the horror of it , Josephus relateth , and telleth us , That half a great Hill was removed by it out of its place , and carried four furlongs another way : so that the High-way was obstructed , and the Kings Gardens utterly marred .

At Bern , Folan , Syntag. 841. Anno 1584. near unto which City a certain Hill , carried violently beyond and over other Hills , is reported by Polanus ( who lived in those parts ) to have covered a whole village that had 90. families in it ; one half house only excepted , wherein the Master of the Family , with his Wife and Children , were earnestly calling upon God .

At Plevres in Rhetia , Alst . Chronol Anno . 1618. Aug. 25. the whole town was overcovered with a Mountain , which with its most swift motion oppressed 1500 people .

In Herefordshire , Camd. Brit. Anno 1571. A great hill lifted up it self with a huge noise , carrying along with it trees , flocks of cattel , sheep-coats , &c. God by such extraordinary works of his , sheweth his justice and displeasure against sin , as also his special mercy to his praying people .

I will shake the heavens , Isa. 13.13 . Psal. 18.7 . and the earth shall remove out of her place in the wrath of the Lord of hosts , and in the day of his fierce anger . Then the earth shook and trembled ; the foundations of the hills moved and were shaken , because he was wroth .

Stones .

A stone is nothing but hardned earth , and hath the properties of the earth , out of which it is generated . Viz. 1. Si●city , Citiùs è Pumice aquam . Prov. or dryness . Hence it was a miracle to bring water out of the Rock . 2. Frigidity , or coldness . As cold as a stone , we say . 3. Gravity , or heaviness . As it is nothing but a product of the earth , so it hath an inclination to descend , to fall downwards .

Stones are naturally scattered upon the face of the earth , hindring Travellers ; One part of Arabia , was called Arabia Petr●a , because it was full of stones , and so uneasie either for tillage or travel . Lopis à lade●do pede 〈◊〉 haber . They lie naturally hidden in the bowels of the earth , or under the earth ; and are a trouble to the husbandman in tilling the ground . And they are so dangerous , that the Latine word is derived from hurting the foot .

— They sank into the bottom as a stone . Exod. 15.5 .

Minerals .

Many precious things are digged out of the earth , as Gold , Silver , Brass , Effodiuntur oyes , &c. Iron , &c. which God hath there hid , and men have found out . Though the vein lie low , and far out of sight , yet Mortals are quickly become Metallaries .

Some of the Ancients have wished that we had never found out these metals , Et Plutonem brevi ad superos adducturos . because of the great abuse of them . Strabo saith that Phaletius feared , lest in digging for Gold and silver , men would dig themselves a new way to Hell , and bring up the Devil amongst them . Some s●y , that he haunteth the richest mines , and will not suffer them to be searched ; sure it is , that by the inordinate love of these metals , he drowneth many a soul in perdition and destruction .

Remember we , that these things ( though never so much admired ) are but that which the basest element yields , the guts and garbage of the earth . It is observable , that God appointed the Snuffers and Snuff-dishes of the Sanctuary to be made of pure Gold ; to teach us to make no account of that , that he put to so base offices , and is frequently given to so bad men .

Yet there is no hurt in having these metals , so they have not us , and get within us ; so we make not our gold our God , saying to the fine gold , Thou art my confidence . Crates the Theban Philosopher is said to have cast his gold into the Sea , to avoid ( as he pretended ) the hurt it doth man-kind , saying , Ep. ad Julian . consolat. Abite mal● cupiditates , ego vos mergam , ne ipse mergar à vobis ; But it was indeed for a name , as Hierom rightly judgeth : calling him therefore , Gloria animal , popular is aurae vile mancipium , a vain-glorious fool .

However , let us make God our chief treasure . A friend of Cyrus being asked , Where his treasure was ? Answered , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Where Cyrus is my friend ; Let us answer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Where God is my friend , Whoever hath the Lord for his portion , the lines are fallen unto him in pleasant places , he hath a goodly heritage . He will be all that heart can wish , or need require .

Surely there is a vein for the silver , and a place for the gold , Job 28.1 , 2. Psa. 17.14 . Job 22.25 . where they find it Iron is taken out of the earth , and brass is molten out of the stone . — Whose belly thou fillest with thy hid treasure . The Almighty shall be thy gold .

Fountains and Rivers .

Aristotle assigns this as the cause of the perennity of them ● of their Beginning and Original ; viz. That the Air thickned in the earth by reason of cold , doth resolve and turn into water , &c. But a greater than Aristotle ( notwithstanding Averroes his excessive commendation of him , Solom . viz. That there was no errour in his Writings , &c. ) gives us his opinion , ( as it was likewise the opinion of the Ancient Philosophers ) viz. That they come from the Sea , through the Pores and passages of the earth , where they leave their saliness behind them .

Thus God doth by certain issues or vents send forth the waters of the Sea , ( which here and there break out in springs ) that men and other earthly creatures might have that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Pindarus stileth it ) for the satisfying of their thirst , Rona à tergo formosissima . and for other necessary uses . A great mercy , the want would more shew the worth .

All the Rivers run into the Sea , Eccl. 1.7 . yet the Sea is not full : unto the place from whence the Rivers come ; thither they return again . Ad locum unde excunt flumina , Psa. 104.10 , 11 revertuntur , ut iterum fluant . Vulg. He sendeth the springs into the Valleys , Which run among the hills . They give drink to every Beast of the Field : the Wild Asses quench their thirst .

Fruits .

Alma Parens tell us , Quaelibet herba D●●m . affords all things necessary for man and beast , Ad esum & ad usum , both for food and Physick ; and both these before either man or beast was created . Sing we , Hoc mihi pro certo , quod vitam qui dedit idem , Et velit & possit suppeditare cibum .

Green herbs was a great dish with the Ancients . Aristippus told his Fellowphilosopher who fed upon them , If you can please Dionysius , you need not eat green herbs . He presently replied , If you can eat green herbs , you need not please Dionysius .

These are called precious fruits , Deut. 33.14 . and Jam. 5.7 . both because they cost hard labour , to the husbandman , ( for that is required , as well as rain and dew promised . ) And because they are choyce blessings of God , for the sustentation of life .

Diogenes justly taxed the folly of his Countreymen ; quòd res pretiosas minimo emerent , venderentque vilissimas plurimo , because they bought precious things , ( as Corn ) very cheap ; but sold the basest things , ( as pictures , statues , &c. ) extream dear , for the life of man had no need of the one , but could not subsist without the other . Let us take heed of undervaluing the food of life , and spending money for that which is not bread , Isa. 55.2 .

And God said , Gen. 1.11 , 12. Let the earth bring forth grass , the herb yielding seed , and the fruit-tree yielding fruit after his kind , Whose seed is in it self , upon the earth : Cap. 1.29 , 30. and it was so . And the earth brought forth grass , and herb yielding seed after his kind , and the tree yielding fruit , whose seed was in it self , after his kind : and God saw that it was good . And God said , Behold , I have given you every herb bearing seed , which is upon the face of all the earth , and every tree in which is the fruit of a tree yielding seed , to you it shall be given for meat . And to every beast of the earth , and to every fowl of the air , and to every thing that creepeth upon the earth , wherein there is life , I have given every green herb for meat : and it was so .

He causeth the grass to grow for the cattel , Psa. 104.14 . and herb for the service of man : that he may bring forth food out of the earth .

Worms .

In the earth are worms housed . A worm is one of the meanest creatures , and therefore to shew what a poor thing man is , he is twice in one place compared to a worm , Job 25.6 . Thus Christ also bespeaks himself , when he took our nature , Psal. 22.6 .

Man may be said to be a worm in several respects ; Look upon him , 1. In his original and constitution , he is from the earth , as the worm is . 2. In his natural state and condition , he liveth upon the earth and earthly things , as worms do . 3. Because subject to danger , every foot may crush him . 4. Because unable to resist or make defence ; unless the Lord be his shield , and a defence to him round about . 5. Because he must shortly return into the earth , and when he comes to the grave , it will be worm to worm .

Mihi experto credite ( saith Aug. ) Believe me who have made trial of it : Open a grave , and upon the dead mans head , you shall find toads leaping , begotten of his brains ; upon his loins serpents crawling , begotten of his raynes ; in his belly worms abounding , arising out of his entrails . Behold what we now are , and what we shortly shall be ; Behold the Original and filthiness of sin .

The best are but worms-meat ; the worms shall cover them , who haply were once covered with costliest cloathing . Mark 9.44 . But take heed of that Worm which never dieth ; for as out of the corruption of our bodies worms breed , which consume the flesh ; so out of the corruption of our souls , this never-dying worm . This worm ( say Divines ) is a continual remorse and furious reflection of the soul upon its own wilful folly , and now woful misery .

Oh consider this , before thy friends be scrambling for thy goods , worms for thy body , and Devils for thy soul . Go not Dancing to Hell in thy Bolts , rejoyce not in thy Bondage , as many do ; to whom the preaching of Hell , is but as the painting of a toad , which men can look on and handle , without affrightment .

I have said to corruption , Thou art my father : to the worm , Thou art my mother , Job 17.14 . and my sister .

Mandrakes .

Before I had passed plants , I should have mentioned one strange one , in Scripture called Mandrake ; of which here a word .

It is a kind of herb , whose root hath the likeness of a man . The fruit of the root called Mandrake Apples , have been anciently conceived to be of an amorous operation , causing love , and conducing to coition and conception ; It is said to be of pleasant smell , and colour , by some Writers , others say , It is of a ranck and unpleasant savour . Howsoever our Divines conclude , Annotac . in loc. those were not like to be Mandrake Apples , which Reuben brought to his mother Leah , because at that time of the year ( which was Wheat-harvest , and that was about the beginning of May in those hot Countreys ) the Mandrake Apples are not ripe : But rather that the original word ( which in the general signifieth amiable ) imports some flowers of the field ( such as pleased little children , Tremel . for Reuben that gathered them was but young ) having a beautiful colour , and withal a delightful smell ; so that Rachel was taken with a special delight in them , and desire of them .

Some render it , Lovely flowers ; others , Violets ; others , Lilies ; others again , Cherries of Jury ; The Greek and most Interpreters , Mandrakes , or Mandrake apples . It is a plant very amiable , Drus . ( according to the name ) both for sweetness of smell , loveliness of the flower , and for the peculiar vertue it hath , to cause sleep , affection and conception .

The Hebrew word is not used in all the Old Testament , but only in Gen. 30. and Cant. 7. in which almost all Interpreters , both Jews and Christians , do turn , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it Mandrakes ; It hath allusion to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Loves , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is Beloved ; and it appears by the smell they are said to give , that they were lovely and pleasant .

Aben-Ezra saith , that Mandrakes are fragrant , and yield a pleasant smell ( hence Loves and Mandrakes grow both upon one Hebrew root ) but how they should be good to cause conception , he wondreth , sith by nature they are cold . Austin saith that he made trial , and could not find any such operation in them ; and that Rachel coveted them meerly for their rarity , beauty and sweetness .

Strange assertions there have been concerning this plant , Psend . Epid. which seem at least dubious , or rather false ; Dr. Browne enumerates four ,

1. The first a catachrestical or farre derived similitude it holds with man , that is , in a bifurcation or division of the root into two parts ; which some are content to call thighs : when as fair a resemblance is often found in others . And whereas illiterate heads have been led on by the name in the first syllable , as expressing its representation ; others have better observed the Laws of Etymology ; and derived it from a word of the same language , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , spelunca , because it delighteth to grow in obscure and shady places .

2. The second assertion concerneth its production , that it naturally groweth under places of execution , arising from fat or urine that drops from the body of the dead ; which conceit is not only refuted as erroneous in the foundation , but in jurious unto Philosophy in the superstruction ; making putrefactive generations , correspondent unto seminal productions ; and conceiving inequivocal effects and univocal conformity unto the efficient .

3. The third affirmeth the roots of Mandrakes do give a shre●k upon eradication , which is indeed ridiculous ; for such a noise may be observed in other plants being firmly rooted , upon divulsion of parts .

4. The last , that there follows an hazard of life , to them that pull it up , or they live not very long after , or that some evil sate pursues them : A conceit not only injurious to truth ( being confutable by daily experience ) but somewhat derogatory to the providence of God . And were ( as the same Author concludeth ) to introduce a second forbidden fruit , and inhance the first malediction ; making it not only mortal for Adam to taste the one , but capital unto his posterity , to eradicate or dig up the other . It is good therefore to leave these Fables , and hold unto the former .

By these Mandrakes and other sweet smells , are held forth Christs Spouse , the Church , which is the Lords field and garden , where all kind of divine and heavenly flowers grow ; where is variety and abundance of all sweetness and ●ragrancy ; namely , all the sweet incomes of Spirit and life from Christ . As also that the Spouse doth entertain Christ with all her sweetness . Honoureth him with all her pleasant fruits . As the favour , love and goodness of God is great , which he hath laid up for those that fear him ; so all the goodness and fruits of the Spirit and grace that flow from them , are unto his honour and praise , and consecrated unto his use and service .

And Reuben went in the dayes of wheat-harvest , and found Mandrakes in the field , Gen. 30.14 . Cant. 7.13 . and brought them unto his mother Leah , &c. The Mandrakes give a smell , and at our gates are all manner of pleasant fruits , new and old , which I have laid up for thee , O my beloved .

Serpents .

Many have too curiously troubled themselves , in going about to define the kind or species of the Serpent that deceived Eve ; some affirm it was a Dragon , another a Basilisk , a third a Viper , and others a common Snake . Wherein men still continue the delusion of the Serpent , who having deceived Eve in the main , sets her posterity on work to deceive in the circumstance , endeavouring to propagate errours at any hand .

There is indeed a great difference of Serpents noted in natural history ; for some are very little , some exceeding great ; Plin. hist. l. 8. c. 14. Se●pentum quot colores tot dolo●es . Isidor . some ( according to the signification of the Latine word ) creep , and some fly : And some are in the mixture of colours very specious and delightful to the eye : and such a serpent it is like the Devil used when he tempted Eve .

However seeing the Devil made use of that subtil creature , as the fittest instrument to bring about that his cursed design ; it gives us to know , that wit unsanctified is a fit tool for the Devil to work withal : neither is there a likelier Anvil in all the shop of Hell , whereon to forge mischief , than one that is learned and lewd , Ingeniosè nequam . witily wicked .

Among Serpents mentioned in Scripture , two kinds are very famous , Nullum animal tantá c l●ritate l●nguam movet ut Serpens , adco ut triplicem liaguam habere videatur , cum unam sit . Plin. l. 6. c. 37. 1. The Viper , whose tongue is present death , as we have clear evidence ( besides what is affected by natural Historians ) from Scripture Record . When a Viper came and fastned upon Pauls hand , they looked when he would fall down dead . And when John the Baptist would shew how hurtful and dangerous the Scribes and Pharisees ( among the Jews ) were , the calleth them , A Generation of vipers . The vipers tongue is worse than the Lyons tooth . 2. The Asp , A kind of serpent not known in these parts of the world . Some write , that the biting of an Asp is uncurable ; and others say , that it killeth withou●remedy within four hours space . Hence , The poison of Asps is under their lips , Rom. 3.13 .

There are six properties in a Serpent to be imitated ; 1. He being assailed , will strive to defend his head ; so ought a Christian in all afflictions , to strive to preserve his faith and hope in Christ . Psal. 58.5 . 2. To prevent charming or incantation , he fast stops his ear ; of which Austin thus , Quum caeperet incantatorem suum pati , allidit unam aurem terrae , & caudâ obturat alteram . That the Serpent when she beginneth to feel the Charmer , clappeth one of her ears close to the ground , and stoppeth the other with her tail . Pliny speaks to this purpose , and the like is affirmed by Hierom and Cassiadore . So ought Christians to beware of the worlds allurements , and Satans incantations ; but to hearken to the wise charmings of the Gospel . 3. Swimming over a river , he strives to hold up his head ; so ought Christians to take heed they be not drowned in the world . 4. He shuns the society of man , as his deadly enemy , 1 Tim. 6 9. and chuseth rather to inhabit the Wilderness , and even to haunt briars and brambles for his defence . So ought the godly , rather to seek peace and comfort in solitary retiredness , than to be amongst their profest enemies ; yea , chusing rather to suffer affliction with the people of God , Heb. 11.25 . than to enjoy the pleasures of sin for a season . 5. The Serpent is vigilant , sleeps little , but less when he suspects danger . So ought Christians , Ephes. 5.15 . 6. They once a year cast their coat , and renew themselves . So ought Christians , to labour to be rid of old corruptions , and to get new sanctified souls , Ephes. 4.22 , 23 , 24. for , Gal. 6.15 .

There are also six properties in a Serpent to be shunned ; 1. He hath a very lofty spirit , reaching not only at men , but birds . But let Christians take heed of pride and ambition . 2. They embrace while they sting , lying in the green grass , and sweet flowers , to destroy the passenger . But let Christians avoid flattery , which tickles a man to death . 3. The Serpent is unthankful , he will kill him that nourisheth him . But let not Christians be guilty of that hateful sin of ingratitude , which renders a man the Prodigie of nature . 4. They are marvellous voracious , killing more than they can eat . But let Christians beware they turn not covetous engrossers . Wo unto them that joyn house to house , that lay field to field , Isa 5.8 . till there be no place , that they may be placed alone in the midst of the earth . 5. Their hostility and murtherous mind , they would kill all , to set up their own kind . Such is the depopulator , that thinks he hath not room enough , unless he could be rid of the Poor , and make them harbourless . But let Christians avoid this , as they would the aforementioned woe . 6. Their enmity to man , whom they ought to reverence . ( Malice ( saith Chrysostom ) turneth men into serpents . ) The like are the Jesuites , that deny allegiance to Kings , &c. But Christians are taught another Lesson , Rom. 13.

Be ye therefore wise as Serpents , Mat. 10.16 . and harmless as Doves .

Beasts .

The sixth day God made beasts , over the wildest of whom , once man had power and dominion ; till he rose up and rebelled against God , they were subject unto him ; but man rebelling against God , they rebelled against man ; so that now it is from Gods special Providence that they hurt us not .

Amongst other beasts that are famous in Scripture , there is the

Lyon ,

Which is , 1. A Noble and Kingly creature . 2. Strong . 3. Venterous and bold . 4. But cruel and bloody . 5. Libidinous .

It is said he is so fearless of any other creature , that when he is fiercely pursued , he will never once alter his gate , though he dye for it . No more will the righteous man his resolution against sin , such is his Christian-courage , Prov. 28.1 .

Elephant ,

Called Behemoth ; that is , Beasts in the Plural , for his hugeness : as if he were made up of many beasts . So strong , that he can bear a wooden Tower upon his back , and upon that several men standing to fight therefrom .

He is the hugest of all earthly creatures , saith Pliny ; Nine cubits high , saith Elian of some . But certainly the wonders of Gods glory do marvellously appear in him , he being the Master-piece among all earthly irrational creatures in strength and understanding . Of this Animal at large , Job 40.

Wild-Ass ,

A most untameable and untractable creature . To the Colt of this wild creature is a natural man compared by Zophar , Job 11.12 . for his extream rudeness and unruliness .

Fox ,

To which , Persins . Adversaries of the Church are fitly compared ; 1. For their craft , Astuam vapido servans sub pectore unlpem . Vulpes pellem mutat , non naturam , The Fox may change his countenance , I●dor . Etym. ●b. 1● . 1 . but not his condition . 2. For their cruelty , they do great hurt among Lambs and fowls ; for lacking meat , they fain themselves dead , and so the birds hasting down as to a carcase , volucres rapiunt & devorant , they seize upon the birds and devour them .

Conie .

I only conclude with her ; who , what she wants in strength , hath in wisdom ; Proverbs 30.26 . Gandet in effossis habitare cuniculus antris , she secures her self in the rocks and stony places . It shall be our wisdom to work our selves into the Rock Christ Jesus , where we shall be safe from Hellish Hunters .

The very beasts will teach us to know and own God , from whom we receive so much good , so many benefits .

And God said , Gen. 1.24 , 25. Let the earth bring forth the living Creature after his kind , Cattel , and the Beast of the earth after his kind : and it was so . And God made the Beast of the earth after his kind , and Cattel after their kind , &c. Ask now the Beasts , and they shall teach thee . Job 12.7 . Isa. 1.3 . The Ox knoweth his owner , and the Ass his masters Crib , but Israel doth not know .

Paradise .

Terrestrial , that most pleasant and fruitful Garden , wherein Adam and Eve were placed in the Creation . Which Eden was ( as is conceived ) in the upper part of Chaldea , whereabout Babel was founded . It was destroyed by the deluge ; Cecidit rosa , mansit spena . Herod . l. 1. Plin. l. 6. c. 16. the place indeed remaineth , but not the pleasantness of the place . And yet that Countrey is very fruitful , returning seed beyond credulity , as Pliny and Herodotus report .

Herein grew the Tree of life , so called , per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 effecti , or by a Sacramental signification of Christ , who is so called , Rev. 22.2 . Also the Tree of knowledge of good and evil , so called , from the event . God forewarning our first Parents , that they should know by woful experience , unless they abstained , what was the worth of good , by the want of it ; and what the presence of evil , by the sense of it . Multi etiam hodie propter arborem scientiae , amittunt arborem vitae : Aug. in terris manducant , quod apud inferos digerunt .

Caelestial , ( of which the former was a dark shadow ) is the third Heaven , which for the fulness of pleasure and joy , is so called .

Hierom comforting a young Hermite , bade him look up to Heaven , & Paradisum mente deambulare , to take a few turns in Paradise , by his meditations ; assuring him , that so long as he had Paradise in his mind , and Heaven in his thought , Tamdiu in eremo non eris , He should not be sensible of his solitariness .

To him that overcometh , will I give to eat of the tree of life , Rev. 2.7 . which is in the midst of the Paradise of God .

Of the Sea .

Sea .

THE Sea is the seat and source of waters . Mare quast amarum , because the Sea-water is bitter and salt . There are three things in it specially considerable , viz.

1. The turbulency of it ; so stormy and turbulent , that it threatneth to overwhelm all : To overwhelm the ships sailing upon it , to overwhelm the dry land encompassing of it ; and it would do both , if God did not bound it , saying , Hitherto shalt thou come , but no further , here shall thy proud waves be stayed . Did not God put an everlasting Law upon it , it would be lawless .

2. There is a wonderful capaciousness in the Sea ; ( the water ( they say ) is ten times bigger than the earth , the Air ten times greater than the water , and the fire than the Air. ) It is so big and broad , so extensive and vast , that it takes in all the waters that come off the land into its bosome , and yet feels no access .

3. The Sea is of mighty strength . Though we say , Weak as water ; water is a weak element in one sense , yet in another , water is a strong element ; so strong , that it bears down all before it , and bears all the storms that rage upon it .

Canutus confuted his flacterers , ( who told him that all things in his Dominions were at his beck and check ) by laying his command on the sea , to come up no higher into his Land , but it obeyed him not .

Illi rebor & as triplex Circa pectus erat , Horat. Od. 1.1 , 3 Virgil. qui fragilem truci Commisit pelago ratem Primus , nec timuit praecipitem Africum , &c. Tollimur in Caelum curvato gurgite , Gen. 1.10 . & iidem Subduct â ad manes imos descendimus undâ :

Hence some have doubted , whether Mariners were to be reckoned amongst the living or the dead . But wisely said he , Qui nescit orare , discat navigare , He that cannot pray , let him go to Sea , and there he will learn .

— And the gathering together of the Waters , Gen. 1.21 . called he , Seas .

Fish .

The power of God is great in forming the fishes of the Sea . Especially if we consider three things about them .

1. Their number , Inter omaes bestias nibil est faecundius piscibus , igitur tran●fertur ad multiplication● immensum . as tous , they are infinite . Therefore how emphatically is their encrease exprest ? When God created them , it is said , The Waters brought forth abundantly . No sort of creatures that multiply so fast as fishes ; Who is able to report the number of these Sea-inhabitants ?

2. If we consider their various kinds . Naturalists observe that there is no creature upon the earth , but hath ( as I may say ) its representative in the Sea , besides those that have nothing like them on the earth .

3. Many of these inhabitants of the waters are wonderful for the vastness and greatness of their bodies . The greatest of all living creatures are in the Sea .

We will only instance in the Leviathan , unto whom the Elephant is little . Pliny tells of one taken that was 600. foot in length , and 360. in breadth ; Plin. lib. 32. cap. 1. when they swim and shew themselves above water , Annare insulas putes , saith the same Author , you would think them to be so many Islands : so many Mountains , saith another ; who also addeth , that when they grow old , they grow to that bigness and fatness , that they keep long in a place . Insomuch as ex collectis & condensatis pulveribus frutices erumpere cernantur , the dust and filth gathered upon their backs seems to be an Island , which while shipmen mistake , and think to land at , they incurre a great deal of danger .

— The great and Wide Sea , wherein are things creeping innumerable , Ps. 104.25 , 26. both small and great beasts . — There is that Leviathan , — made to play therein .

Ships .

The use of ships was first shewed by God , in Noah's Ark , whence afterwards , No art which helps more to enrich a Nation . Audax Japeti genus , Japhets off-spring sailed , and replenished the Islands .

Of the Low-Countrey-men it is said , Peterent Coelum navibus Belgae , si navibus peti posset .

A ship is a fabrick for the Sea , a house upon the Sea , a moveable house ; and as it moveth variably , so it moveth swiftly ; the inconstancy of the winds , makes the motion of the ship unconstant , and the strength of the winds , makes the motion of the ship swift . Whatsoever they do who are within the ship , the ship moves on , if they prepare it for motion . Labitur uncta vadis abies . Virgil. The ship seems willing to be at the Haven as soon as may be .

Let our souls be like a ship , that is made little and narrow downward , but more wide and broad upward . Let them be ships of desire , hasting heaven-ward ; and then let our days pass away as they can , we shall be but the sooner at home . Mortality shall appear to be no small mercy .

— There go the ships . They that go down to the Sea in ships , Psa. 14.26.107.23 , 24. that do business in great waters : These see the Works of the Lord , and his wonders in the deep , &c.

Homo .

NVllum animal morosius est , nullum majore arte tractandum , Senec. quàm homo .

Nay , ( which is worse ) Homo homini lupus , homo homini Daemon . Therefore ( saith David ) Let me not fall into the hands of men , as though they were ( like Cadmus souldiers ) ad internecionem nati .

Yet man is magnum miraculum , mundi Epitome , imaginis image . Imago mundi in corpore , Dei in animâ .

In mans composition there is a shadow of the Trinity ; for to make up one man , Ea fere bominum natura , 〈◊〉 omnes sua mirentur , aliena despiciant . Julian . there is an elementary body , a divine soul , and a firmamental spirit ; Here is the difference , in God there are three Persons in one essence , in us three essences in one person . So in the soul there is a Trinity of powers , vegetable , sensitive and rational ; The former would only be , the second be and be well , the third be well and be for ever .

O excellent Nature , in which Cabinet ten thousand forms may sit at once ! Vocabulum Homo est duorum substantiarum fibula . Man is a heavenly thing for his soul , though earthly in regard of his body . Man being Lord of these graces , should sit no longer in the vale of tears , but ascend the Mountain of glory ; he should fly to the Trumpet calling to Mount Tabor , where he shall be transfigured for ever . Give thy possession on earth , for expectation in Heaven . Not as that French Cardinal , who said , He would not give his part in Paris , for his part in Paradise .

Man is to be considered in a four-fold estate .

In statu 1. Confectionis , as he was created . 2. Corruptionis , as he was corrupted . 3. Refectionis , as he was renewed . 4. Perfectionis , as he shall be glorified .

In the first estate we give to man a liberty of nature . Adamus habuit p●sse si vellet , sed non habuit velle quod posset . In the third we grant a liberty of grace , for if the Son make you free , ye shall be free indeed . And in the fourth estate we confess a liberty in glory .

All the doubt betwixt us and the Papists , is of the second estate , how man corrupted is renewed , how he cometh into regeneration after degeneration : And yet herein we consent , that the will of man is turning unto God ; and in doing good is not a stock or stone , in all and every respect passive ; for every man is willingly converted ; and by Gods grace at the very time of his conversion , he willeth his own conversion : And so the will of man is in some sort co-worker with grace ; for this cause Paul exhorteth us , not to receive the grace of God in vain ; And to this purpose that saying of Austin is very remarkable , Qui fecit te sine te , nen justificabit te sine te . Fecit nescientem , justificat volentem .

The difference then is this , they write that our will is a co-worker with grace , by the force of nature ; we say that it works with grace by grace ; we will indeed , but God worketh in us both to will and to work .

Man is called earth thrice by the Prophet Jeremiah , Cap. 22.29 . O earth , earth , earth , hear the Word of the Lord ; that is ( as Bernard expounds )

Earth by 1. Procreation . 2. Sustentation . 3. Corruption .

Alas ! what is man ? Nothing , I had almost said , Somewhat less than nothing ; embarqued nine months in a living vessel , at last he arives in the world , Lord of the Land , yet weeps at his possession ; in infancy and age fourfooted , in youth scarce drest , makes not his Will , till he lie a dying , and then dyes to think he must make his Will.

O quàm contempta res est homo , nisi supra humana se erexerit ! Tantus quisque est , quantus est apud Deum . And the Lord God formed man of the dust of the ground , Gen. 2.7 . and breathed into his nostrils the breath of life : and man became a living soul .

After the man is the woman made , Gatak . as a yoke-fellow standing on even ground with him , though drawing on the left side .

Mulier quasi mollior , the weaker vessel , therefore to bo born withal .

Origen speaks somewhat contemptibly of women ; When Christ came into the Coasts of Tyrus and Sidon , In Mat. 15.22 . Behold a Woman , Mira res Evangelista , A strange thing , O Evangelist ! that is , the Author of transgression , the mother o sin ; the weapon of the Devil , the cause of our expulsion out of Paradise .

But Christ honoured women , in lying in the womb of a woman : He appeared first to women after his Resurrection , and made them Apostolas apostolorum , Apostles , to preach his Resurrection to the Apostles .

There have been women of special note , Sarah the Mother of the Faithful . Hester the Nurse and preserver of the Faithful . Women that ministred to Christ of their own substance , &c.

There have been learned women ; Theano Crotoniatis was a Philosopher and a Poor too . Pythagoras learned his natural Philosophy of his sister Themistocleas . Clem. Alex. Olympia Fulvia Morata an Italian of the City of Ferrara , taught the Greek and Latine tongues at Heidelberg Anno 1554. Aratha read openly in the Schools at Athens . Leoptia wrote against Theophrastus , &c.

Neverthelesse , neither is the man without the woman , 1 Cor. 11.11 . neither the woman without the the man in the Lord .

Mans Body .

PVulchrum corpus infirmis anima , Isocrat . est tanquam bonum navis & malus gubernator .

The Philosophers say , in respect of the substance of the body , it consists most of earth and water ; but in respect of the vertue and efficacie , it consists more of fire and ayre ; and so the body is kept in an equal temperature , in the operation of the elementary qualities .

Omnia operatus est Dominus in pondere , numero , & mensurâ , that the humours may keep a proportionable harmony amongst themselves ; if this harmony be broken , it bringeth destruction to the body ; As if the heat prevail , then it bringeth Feavers , if the cold prevail , then it bringeth Lethargies ; if the moist prevail , then it bringeth Hydropsies : So that the extreme qualities heat and cold , must be temperate by the middle qualities moist and dry . For the body of man is like a Clock , if one wheele be a misse , all the rest are disordered , the whole fabrick suffers .

Bodine observeth , that there are three regions within mans body ( besides all that is seen without ) answerable to those three regions of the world , Elementary , Etherial and Caelestial . His entrails , and whatsoever is under his heart resemble the elementary region , wherein only there is generation and corruption ; The heart and vitals that are divided from those entrails by the Diaphragma , resemble the etherial religion ; As the brain doth the heavenly , which consisteth of intelligible creatures .

Austin complaineth , that men much wonder at the high mountains of the earth , Hugo waves the sea , deep falls of rivers , the vastnesse of the Ocean , the motion of the Starres , Et relinquunt seipsos nec mirantur , but wonder not at all at their wonderful selves . And truly the greatest miracle in the world , is that little world ( or rather Isle ) of man ; in whose very body ( how much more in his soul ? ) are miracles enow ( betwixt head and feet ) to fill a volume .

The body is not one member , but many . 1 Cor. 24.44 .

Head .

The head is the most excellent part of the body ; therefore the chief part of any thing is called the head . Christ is called the Head of the Church , and the Husband the head of the Wife ; And Israel is promised upon obedience , to be made the head and not the taile . Hence we uncover our head when we do homage to any man ; to signifie , that our most excellent part reverenceth and acknowledgeth him .

In the head our reason and understanding dwells ; and all the senses are placed in the head , except the touch , which is spread thorow the whole body . Besides , the head is supereminent above the rest of the body , and giveth influence to it . There is also a conformity betwixt the head and the rest of the body : And thus it is betwixt Christ and his Church , he hath graces above the rest of his members , he giveth influence and grace to them , and he is like them .

The hair of the head ( as also the nails ) is an excrement , 1 Cor. 11.14 . and not to be nourished by the man , ( though given to the woman for a covering . ) Under the Law the cutting of both off did signifie casting away transgressions , D●ut. 21.12 . and paring off superflu●●ies , by the constant practice of mortification .

Braine .

Cerebrum , Minsh . quasi cárabrum , the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , eaput .

There is an assertion that man proportionally hath the largest brain of any creature . Some have found upon observation that they have weighed four pound , and sometime five and a half . Hist. Animal . lib. 1. Scaliger saith , that the head of a man is the fifteenth part of his body .

Beside the brain-pan , there is the Pia-mater compassing the brain like a swaching-cloth , or inner rind of a tree .

Eye .

God who at first drew light out of darknesse , doth by an admirable work , draw the light of the body , Matth. 6.21 . out of the black apple of the eye , which Philosophers call the chrystalline humour .

The Eye is kept most diligently ( being a tender part ) and strongly guarded by nature with tunicles : Oculus & s●ma non patiuntur jocos . There are five in number to keep it from hurt ; 1. Aranea tuneca , like a spiders webbe : 2. Retiformis , woven like a net : 3. Vvea , like a berry : 4. Cornea , like a horn : 5. Adnata tunica , the cover of the eye , or the eye-lids . Psal. 17.8 . Hence David , to expresse the special care that God hath over his Saints , saith , Keep me as the apple of the eye .

The Eye before the fall , was the window to let in good instructions to the soul ; but since the fall , it is proxenata peccati , the broker that goeth betwixt the heart and the object , to make up the sinful bargain . And because it is now the most sinful sense , God hath placed tears in it , which are the tokens of repentance .

Eare.

The Eare is a very honourable part of the body , therefore of old they did hang ear-rings and jewels in their eares , Weem . as a sign of honour . And when men were disgraced , their eare was boared in token of infamy .

Philosophers call the eare , sensum disciplinae , it i● so necessary a part for instruction . It is also an excellent sense for delight ; Solomon calls the eares , the daughters of musick . And it is the most excellent member for grace , for faith comes by hearing .

Besides , there is not a member that the Devil envieth more than the eare , because it is Janua vitae , the gate of life ; as we see in the man possessed with the deaf Devil . He possessed that sense as the most excellent , to hinder him from hearing .

The Dragon ( they say ) biteth the Elephants eare , and chence sucketh his blood , because he knoweth that to be the only place which he cannot reach with his trunck to defend ; So satan that red Dragon , if he find no other way , endeavours to infuse ill counsel at our ears .

Mouth .

Of this member , saith one , Man before his fall was content with little , but since he laboureth not to fill a mouth , but a gulf , as it were the mouth of the Leviathan . See Belly , pag. 134.

Teeth .

The Teeth both in Greek and Latin , have their name from eating , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so dentes , quasi edentes .

The teeth are the hardest of the bones , if that they be bones ; Aristotle is at least doubtful whether he should reckon them to be bones or no. There are no other bones so solid and hard as they are , neither come they much short of the hardnesse of stones , if they do not equal stones in the edges of them . Neverthelesse they wear by daily use , and therefore they do continue to grow as long as mans life continueth : but only so much , after they are come to their full growth , as they are worn away .

The seat of the teeth are the jaws , where they have their several sockets into which they are mortised . Galen tearmeth their comely order in their places , the seemly dance of nature . But in old men they stand wetshod in slimy humour , or are hollow , falling out one after another . The grinders cease , Bccl. 12.3 . because they are few .

Tongue .

The Tongue of man is a most honourable member , called his glory , because it is the instrument to glorifie God .

Before the fall the Tongue of man was like a swift writer , and uttered those things which his heart indited , and he spake but with one tongue : But since the fall it is a world of iniquity , and he is bilinguis , double tongu'd , yea trilinguis ; for a backbiter is a man with a threefold tongue , or a tongue which hath three stings : We have an example of it in Doeg , who killed three at once with his evil report ; Saul , the Priests , and himself .

There are but five vertues of the tongue reckoned by Philosophers , but there are many sins of the tongue , some have reckoned up as many as there be letters in the Alphabet . Moreover it is observable that when the Apostle gives us the Anatomy of wickednesse in all the members of the body , he stayeth longest on the Organs of speech , and goeth over them all , Rom. 3.13 , 14. And Saint James spends almost a whole Chapter upon it . Cap 3.

The Tongue is made in the shape of a sword , and David felt it as a sword in his bones ; it is sharp as a Rasor , which instead of shaving the hair , cutteth the throat . It is of a flame colour , and setteth on fire the course of nature .

Master Trapp recites a story out of Camerarius , concerning two brethren walking forth in a star-light night : Saith one of the brethren , would I had a pasture as larg : as this element ; And saith the other , would I had as many Oxen as there be Stars , Saith the other again , where would you feed those Oxen ? in your pasture , replied he . What ? whether I would or no ? yea said he , whether you would or no , What ? in spite of me ? yes , said he . And thus it went on from words , till at length each sheathed his sword in anothers bowels . Behold how great a matter a little kindleth . And the tongue is a fire .

No man can so change himself , Plutarch . but his heart may sometime be seen at his tongues end . For well said one , Man is like a Bell , and his tongue like the Clapper ; so long as this standeth still , he may be thought to be without any great flaw , craze or crack in him ; but let it once stir , and then he discovers himself presently ; For out of the abundance of the heart the mouth will speak . Matth. 12.34 . Therefore good is the Arabian Proverb , Cave non feriat lingua tua collum tuum , Take heed thy tongue cut not thy throat .

A man hath two ears , and but one tongue , to teach him to be swift to hear , and slow to speak . Robert Smith Ma●tyr , lest 15 sentences to his wife , one of of which , Remember that God hath hedged in your tongue with the teeth and lips , that it might speak under correction . Alexander forgave many sharp swords , but never any sharp tongues . Moreover , God hath bedged in this unruly evil , with a double hedge of lips and teeth : And it is placed on purpose in the midst betwixt the brain and the heart , that it might take the advice of both . It is also tied fast by the root .

There is much need you see of reforming and polishing this member . Death and life ( saith Solomon ) are in the power of the tongue : Upon the right or ill using of it , a mans safety doth depend . And lest you should think the Scripture only intendeth temporal safety or ruine : Our Saviour saith , By thy words thou shalt be justified , and by thy words condemned . One of the prime things that shalt be brought forth to judgment , are your words . Again , He that keepeth his mouth , keepeth his life : but he that openeth wide his lips shall have destruction . The wise man intimateth a similitude of a City besieged , to open the gates betrayeth the safety of it ; all watch and ward is about the gate : So the tongue is the gate or door of the Soul , by which it goeth out in converse and communication ; to keep it open and loose guarded , letteth in an enemy , which proveth the death of the Soul .

Face .

The Face is the table of beauty or comelinesse , and when that is abused , it is made the seat of shame ; hence spitting in the face is such an act of reproach . And cocovering the face ( as in Haman ) the mark of a condemned man .

It is reported of Malcotius ( as also of Augustus ) that the majesty of his countenance , Turk . Hist. fol. 415. with the resplendant beams issuing out of his eyes ( as it bad been the rayes of the Sun ) were of such piercing brightnesse , that no man was able with immoved and fixed eye long to behold the same . Likewise in the description of Tamerlane , amongst the rest ; Fol. 235. in his eyes sate such a rare majesty , as a man could hardly endure to behold them , without closing of his own : And many in talking with him , and often beholding of him , became dumb ; which caused him oftentimes with a comely modesty to abstain from looking too earnestly upon such as spake unto him , or discoursed with him .

En quam difficile est animum non prodere vultu . The face varieth as the mind varieth . Index animi val●us . That is seen in the face , which is out of sight . Four things are chiefly seen in the face ; 1. Pride , Psal. 10.4 . 2. Fear , Dan. 5.6 . 3. Envie and Discontent , Gen. 31.2 , 5. 4. Guilt , and shame , Gen. 4.7 . Thus the evidences of the heart are read there , and we may take the copy of a mans spirit in his countenance .

Dugge .

God hath placed the womans Dugge ( saith Weemse ) in her breast , Duplex est causa , Physica & moralis . and not in her belly , as in beasts , and that for two causes , 1. Physical , 2. Moral . The Physical cause , God hath placed them so near the liver , that the milk might be the better concocted , and the more wholesome for the child . The Moral cause , that the woman might impart her affection and love more to her child , by giving it suck with hen dugge , which is so near the heart .

Hence the giving of suck was one of the greatest obligations of old , betwixt the mother and the children .

Hand .

Amongst the several outward members of the body , the Hand is of great use . Fox . 1. By the Hand we promise and threaten ; Hence the right hand of fellowship , Turk . Hist. fol. 1392. ( ●he left hand is the most honourable amongst the Turks . ) 2. We reckon by it , the Ancients reckoned upon their left hand , untill they came to an hundred years , Prev. 3.16 . and then they began to reckon upon their right hand . Hence Solomon , Wisdom cometh with length of dayes upon the right hand ; meaning , that Wisdom should make a man to live a long age . 3. We worship with the hand . Idolaters used to kisse their Idols , but because they could not reach to the Moon to Kisse her , they kissed their hand in homage before her . To this practice Job seems to bear reference , when he saith , My mouth hath not kissed my hand ; Cap. 31.27 . The Ancients do understand all that which is from the shoulder to the fingers ends to be the hands ; subdivided into three parts , bracbiums cubitum . & extremam manum . purging himself of this kind of Idolatry , as some conceive . In a word , it is the Organ of Action ; and the special Providence of God is to be marked , that he hath made man to take his meat with his hand , and hath not left him to gather it up with his lips , as the Beasts do ; for if a man did so , his lips would become so thick , that he could not speak distinctly ; as we see by experience , by those that have so .

Heart .

The Jewes compare the heart of Man for the excellency of it , to three things .

1. To the Holiest of all , where the Lord gave his answers ; so the Lord gives his , answers first out of the heart . 2. To Solomons Throne , as the stateliest place where the King sits ; so the Lord dwells in the heart of man , as in his Throne . 3. To Moses Tables , in which he wrote the Law ; so God promiseth to write his Law in mans heart . Three things God holdeth in his own hand . 1. Revenge . 2. Future Events . 3. Searching of mens hearts .

Principale animae non secundùm Platonem in cerebro , sed juxta Christum in corde . 'T is not the eye that seeth , but the heart ; not the ear that heareth , but the heart ; not the tongue that speaketh , but the heart : Yea , there is in the heart both 1. Talking , Psal. 14.1 . and 2. Walking , Ezek. 11.21 .

In Gods account , Quicquid con non facit , non fit .

The heart is the first mover of all the actions of man ; for as the first mover carrieth all the spheres of Heaven with it , so doth the heart of man carry all the members of the body with it . In natural Generation the heart is first framed , and in supernatural Regeneration , it is first reformed .

The heart is primum vivens , & ultimum moriens : So the spiritual life of grace begins in the heart first , and is last felt there . Hence it is that Michael the Archangel , and the Devil , strove no faster about the body of Moses , than they do about the heart of man .

Liver .

Next to the heart in man , is the Liver , and from hence it hath in latine , the name jecur quasi juxta cor , as it were placed near unto the heart .

This is the shop of sanguification , or fountain of blood , from whence by the channels of the * * Especially vens sorta and vena cava . veins , it is carried over the several Provinces of mans body .

God hath fenced the noblest parts , as the brain , with Pia mater , and Duramater ; the heart with Pericardia , so the liver is enclosed by a Net , called Roticulum .

Lungs .

The Lungs are the bellows of the voyce , and are seated near the heart , to teach us , that speech is but the interpreter of the heart ; against those that think one thing , and speak another .

Galen a Prophane Physician writing of the excellent parts of mans body , and coming to speak of the double motion of the Lungs , could not chuse but sing an hymn to that God , whosoever he were , that was Author of so excellent and admirable a piece of work .

Ribbs .

The bones of man are they , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hyp. which ( as Hypocrates saith ) do give to the body stableness , uprightness and shape . 1. Stableness , because they do , as it were , defend it against the force that assaulteth it , and because they uphold the body , as the foundation , walls and timber uphold the house . 2. Uprightness , because unless the creatures had bones , they would creep upon the ground as worms do . 3. Shape and figure , because from them the stature and growth are limited and bounded .

Many are the bones of mans body , and of divers sorts , and manifold shapes , that so man may sit his motion to the divers objects to which his desire shall carry him : which variety likewise is very useful , that when one bone receiveth any hurt , thereby the others might not be hindred in their offices . And yet , such is the connexion of them , and so wonderfully are they sitted together , that all the bones are as it were but one , by that contiguity that is between them . The total compage and set of the bones is called a Syntaxe , and the fabrick of the bones so fitted together is called a Sceleton .

Amongst the rest , the Ribbs are eminently for defence in the body of man ; of which there are two sorts , 1. The first called by Anatomists , Costae legitimae , whereof there are seven ; these defend the vital parts . 2. The second , Costa spuriae , whore of there are five , lying to the belly .

Intrails

They lie in a hid and secret part of the body ; therefore David when he would declare how God knoweth hid and secret things , he saith , Thou tryest my Reins ; that is , my secretest cogitations , Psal. 139.

Belly .

The mouth , a little and strait hole , is soon filled ; but then there is the stomack of man and belly , a monster ( saith one ) which being contained in so little a bulk as his body , is able to consunie and devour all things .

This made Seneca cry out , Senet . Dii boni , quantum hominum unus excercet venter ! Quicquid avium volitat , quicquid piscium natat , quicquid ferarum discurrit , nestris sepelitur ventribus . What birds soever flie , what fishes soever swim , what beasts soever run about , all are buried in our bellies .

Deus homini angustum ventrem , &c. ( saith Chrysostom ) God hath given us a little mouth and stomack , to teach us moderation , to the shame of those beastly belly-gods , that glut themselves and devour the creatures , as though their throats were Whirl-pools , and their Bellies bottomless .

Navel .

As a Tree by the roots is fastned to the earth , and by the fibrae the little strings upon them draws nourishment and spirits from the earth a so is it with a child in the womb , The Navel fastens it to the Mother , and by the * * Called Ven● 〈◊〉 . vein and Arteries in the Navel , it fetches in nourishment and spirits .

Plutarch likens the Navel to the rope and Anchor , which stays the Infant in that harbour in the Mothers womb ; which , when it is cut , the Infant goes from harbour to the Sea and storms of the world .

Bladder .

Of this part a good Anatomist speaking , saith , That it is a large Cistern or Vessel . In respect of the roundness of it , some have likened it unto a sphere ; the weakness of which in old men ; maketh them unable to hold and keep their water .

Thigh .

The thigh is called in Latine femur à ferendo , because it beareth and holdeth up the creature . It is that which goeth from the hip to the knee , and hath the longest and strongest bone in the whole body .

Legge .

It is that which goeth from the knee to the heel . It is made of two bones , 1. The one called the shin-bone , this bone is the inner and thicker , called in Latine tibia a flute or pipe , either because of resemblance , or else because at first a flute was made of that bone taken from the leg of a Hart. 2. The other which is thinner is called the brace-bone , resembling the braces of building , and joyning the muscles of the leg together , as they hold the beams of an house together .

Note here , the thighs , leggs and feet , are Solomons strong men ; Eccl 12.3 . Membra levant baculis tardi● ; senilibus annis And yet in old age their strength is enfeebled , when they bow under their burden , and are ready to overthrow themselves and the whole body . Hence old people are glad to betake them to their third leg , a staff or crutch ; therefore He siod calls them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let them learn to lean upon the Lord , and pray with David , Psal. 71.9 . Cast me not off in thé time of old age : for sake me not when my strength faileth .

Foot .

The foot is the base , ground and pedistal , which sustaineth the whole building of the body : being the true Organ and Instrument of walking .

The foot is one extream of the body . The extreams comprehend all the parts . That which extends from one extream , or utmost part to another , is extended through all . From East to West , is all the world over ; and from head to foot is all the body over . Thus Satan is said to smite Job with boils , from the sole of his foot , to the crown of his head ; that is , he smote his whole body . He was like a rough-cast wall from top to toe : Being , as it were , armed ( or rather harmed ) Cap-a-pe , with burning and inflaming ulcers .

All these members of mans body , both external and internal , are curiously wrought , as it were , by the book . Had God left out an hand or an eye in his Common-place-book ( saith one ) thou hadst wanted it . Psa. 136. In thy book all my members were written .

The things very samous amongst the members of the body , are 1. Symmetry , & 2. Sympathy .

For the first , the only wise God , who doth all in number , weight and measure , hath set the members every one of them in the body , as it hath pleased him .

And wisely hath he placed them . There are some members that are called membra ridicalia , radical members ; as the Liver , the Heart , and the Brain ; And in these the Lord hath placed the natural , vital and animal spirits , These spirits are carried by the veins , arteries and nerves ; The veins carry the vital spirits from the Liver ; the arteries carry the natural spirits from the heart ; and the nerves carry the animal spirits from the brain . There are other members which are serving members ; as the hands , feet , and such .

And for the other , there is such a conjoint fellow-feeling , That if one member in the body be in pain , the whole are grieved ; if the heel do but ake , the whole condoleth and careth Again , when one member is deficient , another suppheth the defect of it ; as when a man wants feet , he walks upon his hands . Moreover , one member defends another , as when the head is in danger , the hand casts it self up to save it .

Besides , the members of the body help one another , the superior rule the inserior ; as the eyes the whole body : The inferior uphold and support the superior ; as the feet the leggs ; the thighs support the who'e body : And the middle members defend the body , and provide things necessary for it ; as we see in the hands and arms . And great grief in one member , makes the pain of the other member seem the less ; which all shew the sympathy amongst the members .

The variety of the members of the body , sheweth also the wisdom of God ; 1 Cor. 12.17 . for as the Apostle saith , If the whole body were an eye , where were the hearing ? if the whole were hearing , where were the smelling ?

I will praise thee , Psâ . 139.14 . for I am fearfully and wonderfully made .

The Soul of Man .

PHilosophers confess , Creando insunditur , & infundendo creatuc . Anima quaeque intelligimus , & tamen quae sit ipsa intelligere non valemus .

It is a spiritual substance in man , created by God , which can exist when seperated from the body .

Leo decimus concluded atheistically of the soul , Et redit in nihilum , qued fuit ante nihil , Eccl. 3.21 . But Solomon tells us , the spirit of man that goeth upward ; whereas the spirit of a beast that goeth downward to the earth . The spirit of a beast is only vital , mans spirit is both vital and rational : The spirit of a beast is perishable , mans spirit is immortal . And thus the preacher by comparing the spirits of men , with the spirits of beasts ; By going upward , understandeth the immortality of the spirits of men ; and by going downward to the earth , the perishing of the spirits of beasts . Furthermore , by the manner of this Phrase , he seems to compare the spirit of a man unto a purer exhalation , which ascending upward , continueth in the Ayre ; The spirit of a beast , unto a thick and black vapour , Abducitur dum absum videtur , opere discedens non vigore , actu languent non statu , comparer cessat , non esse . De animâ . c. 53. which being dissolved into rain , descendeth and falleth to the earth . The spirit of a man therefore dieth not , ( as doth the spirit of a beast ) As Tertullian speaketh , It is but carried away , when it seemeth to vanish away ; and failing in his work , not in his strength ; departing in respect of actuating the body , not in respect of its own natural existence ; ceaseth only to appear to be , not ceaseth to be .

It is with the Soul of man , as it is with the needle of a compass , which alwayes trembleth , and shaketh , till it turn to the North Pole : but being turned directly thitherwards , it is quiet , and standeth still . So the Soul of man , being by sin turned away from God , is never at rest , till by true repentance it return to him again .

And truly , as the soul is the life of the body , so God is the life of the soul : When the soul departs , the body dies ; and when God departs , the soul dies .

Quod intus est , homo est . The first work of Physick in a diseased body , Prosper . is to repell the venemous humours from the Heart : because a disease once seated in this Metropolis , is incurable . And the first care of the members in man , is to ward a blow made at the Head . Art and Nature in preserving and defending those two noble parts , are to be imitated of a Christian , in guarding the Soul , that part of chiefest importance , the peace whereupon consisteth the main of all our business .

God hath given us two Hands , — &c. and but one Soul : That once gone , and all is gone . Yet , There are that Sell , Pawn , Lose , Give their Souls .

Some sell their souls . As it is said of a Lawyer , that hath linguam venalem , so it may be said of the Covetous man ; that he hath animam vendlem . The Voluptuous man doth sell his soul for Pleasure , as Esau sold his birthright for pottage . And the Proud man doth sell his soul for Advancement ; as Alexander the sixth is said to have done for his Popedom .

Some pawn their souls . Albeit they be not so given over to commit sin with greediness , as to fell their souls right out ; yet for profit and pleasure they will be be content to pawn them . David did as it were pawn his soul , in committing adultery ; Noah , in being drunk ; and Peter , in denying Christ : These redeemed their souls with bitter repentance . Let us take heed how we play the Merchant-venturers in this case .

Da mihi animas , caetera tolle tibi . Gen. 14.21 .

Some lose their souls . As carnal and careless Gospellers , ignorant , negligent people , that mispend their time , standing all the day idle .

And some give away their souls . As the malicious and envious person : For whereas the Ambitious man hath a little Honor for his soul , a Covetous man a little Profit for his soul , and a Voluptuous man a little Pleasure for his soul ; the Spightful wretch hath nothing at all for his soul .

O blockish stupidity ! Will you keep your Chickens from the Kite , your Lambs from the Wolf , your Fawn from the Hound , your Pigeons and Conies from 〈◊〉 Vermine ; and not your Souls from the Devil ?

What is a man profited , if he shall gain the whole world , and lose his own soul ? Mat. 16.26 . or what shall a man give in exchange for his soul ?

Vnderstanding .

The soul is enamelled with four excellent faculties , two superior , viz. Understanding and Will ; and two inferior , viz. the part irascible , and concupiscible .

The Understanding , is an essential faculty in the soul , whereby it knoweth , judgeth , and discerneth naturally truth from falshood .

Man hath a reasonable soul , and a natural judgment , whereby he differeth from bruit beasts : And some there are that do animam excolere , improve their natural abilities by Art , and so go far beyond others in worth ; differing from the unlearned as much almost , as a man doth from a beast . Which yet amounteth not to wisdom , without the concurrence of Gods good Spirit to sanctifie all , as the Altar sanctifieth the gold of the Altar . They that are destitute of which , their abilities are vain ; and to such we may say , as Austin once wrote to a man of great parts , Ornari abs te Diabolus quaerlt .

But though men have the faculty , yet God giveth the light : As the Dial is onely capable of shewing the time of the day , when the Sun shineth on it . He illightens both the organ and object : He anoints the eyes with eye-salve , and gives both sight and light .

There is a spirit in man ; Job 32.8 . and the inspiration of the Almighty giveth them understanding .

Will .

The Will is an essential faculty in the soul working freely , having liberty to choose , refuse or suspend : Not determinate to one thing .

Humane reason and understanding , Actus voluntatis à voluntate producitur , sed à ratioue suadetur . Vives l. de anima . is unto the will and affections , as the eye to the body , the Captain to the soldiers , the Pilot to the ship : the eye be dark , the body walks blindly ; if the Captain be ignorant , the soldiers march disorderly ; if the Pilot be unskilful , the ship sails dangerously . So whilst the will and affectiors do follow such a blind , ignorant and unskilful guide , as the natural understanding is in supernatural things ; how can they walk without falling ? march without disorder ? or fail without danger of drowning ?

The actions of the Will are , In civilibus libera , sed non in spiritualibus . velle & nolle . But , tota voluntas aversa à Deo . Phaedra confessed to her Nurse , Quae lequeris vera sunt , sed furor suggerit sequi pejora . Senec.

Scotus compares the Will of man , to an Horse at liberty , and the Grace of God to the Rider : By mans fall the Will lost not its nature , but was changed in quality ; Sent. l. 1. distinc. 17. therefore as the Horse can run freely without a Rider , so can the Will of man move freely without the assistance of Gods saving grace ; but 't is a wild race , being unbridled : But once brought to conformity by Gods Spirit directing , 't is like the Optick nerves , which be whole at the roots , though one of the branches be perished .

Thy people shall be willing in the day of thy power . Psal. 110.3 . Phil 2.13 . For it is God which worketh in you both to will and to do , of his good pleasure .

Note here , that Passions are motions of the sensitive appetite , stirred up by the apprehension either of good or evil in the imagination , working some outward change in the body . They are so called , to put a difference betwixt them and the Faculties of the soul , which are naturally inbred in it ; and betwixt the Habits , which are infused and acquired , and also always alike and permanent . To enumerate some .

Love . Amor est voluntari●s quidam affectus , quàm conjunctissimè re quae bona judicatur , fruandi . ] A passion or affection in the concupiscible appetite , that it may enjoy the thing which is esteemed to be good , as neer as it can .

Austin shews when our love is inordinate , thus : Diligens non diligenda , an t aequè diligens , quod minus , vel amplius diligendum est ; aut minus , vel amplius , quod aequè diligendum est , contra or dinem charitatis diligit . That is , He that loveth things that are not to be beloved ; or loveth things equally , which are less or more to be beloved ; or loveth less or more , that which is equally to be beloved ; He loveth not as he should love .

Hatred . ] Est quo voluntas resilit ab objecto disconvenienti , vel ut disconvenienti : A turning of the concupiscible uppetite from that which is evil , or esteemed evil . Opposed to Love .

Joy . ] Turk . hist. fol. 750. A passion arising from the sweetness of the object which we enjoy .

It is storied of one Sinan a Jew , that he was so overjoyed with the sudden and unexpected return of his son , whom he had for many years before given over as lost ; that in embracing of him he fainted , and so presently for joy died .

Grief . ] A passion of the soul , which ariseth from a discontment that we have received from the objects , contrary to her inclination . Or , a natural affection , whereby the heart is grieved , in respect of some evil thing which troubleth us . A Painter diversly and by degrees , presenting the sorrow of the Parents and friends of Iphygenia , when she was sacrificed ; when he came to her Father , he painted him with his face covered , as confessing his Art not sufficient to express in the visage a grief of that degree .

Jactant Stoici 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seu indolentiam . And amongst the Thracians , Sorrow was accounted so effeminate a passion , that they adorned those Men that mourned , like Women .

Fear . ] A certain natural affection , whereby men are stricken , by reason of some dangerous and hurtful evil , either true or imagined .

This cowardly passion ( when inordinate ) expectorates and exposes a man to many both sins and sufferings . The Camelion is said to be the most fearful of all creatures , and doth therefore turn himself into so many colours , to avoid danger , which yet will not be .

Anger . ] It is a passion of the mind for wrong offered . It differeth from Hatred ; for Anger seeks revenge sub ratione justi vindicativi ; but Hatred is ira inv●terata . Austin compares Anger to a more in a mans eye , but Hatred to a beam .

Ira utendum est ut milite vel satellite , non ut duce . Arist.

Memory .

Memory is the Souls storehouse ; there we lay up observations , Memoria rerum prateritarum ; being ararium animae . There is a double act of it , 1. Ut fideliter conservat . 2. Vt promptè reddat . and from thence we fetch them out , as occasions invite .

Our Memory naturally is like filthy Ponds , wherein Fish die soon , and Frogs live long : Rotten stuff is remembred , memorable mercies are forgotten . Hence we that should be Temples of Gods praises , are as graves to bury his benefits .

Most men write Injuries in marble , Courtesies in the sand . What 's bad , they can retain sufficiently ; but in matters of God , their memories serve them not .

Most men have Memories like Nets , that let go the clear water , and catch nothing but slicks and refuse stuff ; Or like Sieves , that retain the chaff , and let go the corn ; Or like the creature Cervarius , that if he but look back , forgets the meat he was eating , though never so hungry , and seeks for new : Or Sabinus in Seneca , who never in all his life could get by heart these three names , of Homer , Vlysses , and Achilles .

The Cabalists until of late time wrote not ; but taught and learned by mouth and diligent hearing of their Rabbins , committing things to memory .

Memory is like the leafs of books , which being seldom used , do cleave together .

The Soul should be as an holy Ark , the Memory as the Pot of Manna , preserving holy truths for holy uses .

Therefore every Scribe which is instructed unto the Kingdom of heaven , Mat. 13 . 5● . is like unto a man that is an housholder , which bringeth forth out of his treasure things new and old .

Conscience .

Conscience is Gods Spy , and Mans Overseer .

It is called Conscientia ( saith Bern. ) quasi cordis scientia : For , Scientia is , when the heart knows other things ; Conscientia , quando cor novit se . In Greek it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Latine Conscientia ; a joint knowledge , or a knowledge with another : Either cum alio , that is , with the High and Eternal God ; for none besides God and a mans own self , hath an immediate knowledge of himself : Or rather scientia cum alia scientia ; there is a knowledge whereby we know that we know , and that is Conscience .

Damascen defines it thus ; It is lex nostri intellectus . And certainly , Conscientia non est contra scientiam , sed cum scientia ; else it is a Chimera of mans own . Origen , Est correptor & paedagogus animae . Bernard , Est inseparabilis gloria vel confusio uniuscujusque . The Schoolmen say . It is Applicatio scientiae ad factum , seu faciendum . Our late Writers , Est practicus syllogismus , hominem excusans aut accusans .

I conceive , it may be thus defined . Conscience is a function of the understanding , whereby we apply the general knowledge that is in us , to our particular thoughts , words and actions .

For it is not a part of the Will , but of the Understanding : not of that which we call the orical , but of that which is termed practical . For as a dead man is no man , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : So a dead Conscience is no Conscience , but nomine tenus . Therefore it is in work and action . Whereupon the Schoolmen contend , that it is neither habitus , nor potentia , but actus : His whole work being to apply the general Knowledge engraven in us by the pen of Nature , to our particular thoughts , words and actions .

Bernard hath very well observed four sorts of Consciences ; Viz. A Conscience that is 1. Good , but not quiet . 2. Quiet , but not good . 3. Both good , and quiet . 4. Neither good , nor quiet .

But Scripture makes mention of sundry sorts of Consciences ; Viz.

There is an erring or blind Conscience . Joh. 16.2 . As was in them that thought they did God good service , when they killed the children of God . Such a conscience was in Paul before his conversion , for the which he was grieved afterwards . Hence it is safe to keep to this ; Conscience is regula regulata , but the Word of God is regula regulans .

A sleeping Conscience . A man knows the will of God , yet his Conscience being asleep for a time , he lies snorting in the bed of sin . So did David in his sin of numbring the people ; 2 Sam. 24. but his conscience awoke at the length , and his heart smote him for it .

A seared Conscience . Such as was in them , 1 Tim. 4.2 . when men are past feeling , and hardned in their sins . They are so accustomed to such sins , that custom becomes another nature ; they think those to be no sins . These are in the ready way to hell .

An accusing Conscience . Which will never suffer a man to be quiet day nor night . This may prove a Tragedy , both in the end and in the beginning too ; and it may end with a Comedy in Gods children . It may lead some to hell , and for others it may be the way to heaven .

Mordeat nunc ut moriatur —

An excusing and clearing Conscience . When the books are cleared between God and us . And as to this ( though all commanded duties be good things , yet ) these cannot acquit our Consciences from sin ; but the onely way to come to a quiet and excusing Conscience , is the application of Christs merits to our selves . Being justified by faith , we have peace with God , through our Lord Jesus Christ Rom. 5.1 .

A man sinneth against knowledge and conscience , 1. Interpretative , when he might know better . 2. When he sinneth against the light of nature . 3. Upon a doubting conscience : It may be a sin for ought he knows . 4. If formerly he knew it , though now by error he is drawn aside . 5. Especially when it is against checks of conscience , either in omission or commission .

The event of such a one is , either , 1. He hath a brazen face upon sin , as the Philistines , when they said , These are great gods , let us fight more stoutly . Or , 1 Sam. 4. 2. There is excuse for it . Or , 3. They despair , as Judas , when he sought Hell with an halter .

He hath a good Conscience , Qui habet in corde puritatem , in ore veritatem , in actione rectitudinem . This is not amiss ; yet some think it expresseth not the power of a good Conscience .

Suspicion is an inseparable companion to an evil conscience : But , Recta conscientia dulcis nutricula vitae .

Herein do I exercise my self , to have always a conscience void of offence , Act. 24.16 . toward God , and toward man .

Of mans Genius .

The blind Painims held , that Genius was the natural God or Angel of every thing , place or person ; And that every man is born with two Genii , the one whereof encourageth us to do well , the other to do evil . So that Genius is a God ( say they ) in whose government every man doth live so soon as he is born ; either because he takes care for our begetting , or that he is ingendred with us , or that he takes care of us when we are begotten . So Genius à gignendo , Alst . quia in nobis tuitionem habet quamprimum simus geniti .

I take it to be the Spirit of man , Nature it self , or delectation moved by nature ; unde Genio indulgere , to give himself to pleasure . Or lastly , by it I understand the natural inclination of men , which God hath divided according to the different affairs of the world , and varied them according to the variety of actions to be performed therein . Which they who consider not , rudely rushing upon professions and ways of life unequal to their natures , dishonour not only themselves and their professions , but pervert the harmony of the whole world .

For as there are many great Wits to be condemned , who have neglected the increment of Arts , and the sedulous pursuit of Knowledge ; so are there not a few very much to be pitied , whose industry being not attended with natural parts , they have sweat to little purpose , and rolled the stone in vain . Which chiefly proceedeth from natural incapacity , and genial indisposition , at least to those particulars whereunto they apply their endeavours .

And thus many men engage in undertakings , for which their heads were never squared , or timbred out . Whereas if they went on according to Gods ordination , and were every one imployed in points concordant to their natures ; Professional and Arts would rise up of themselves , nor need we a lanthorn to find a man in Athens . But want of giving heed unto this , is one reason ( as is by some concluded ) why though Universities be full of Scholars , they are oftentimes empty of Learning .

— Ye know not what manner spirit ye are of . Luk. 9.55 .

De Providentiâ . Providentia latinè dicitur à videndo , at Hebraicè , ut & Latinè vox à sensu ad intellectum transfertur . Rivet . It is continuata quaedam creatio ; Creation gives esse primè , Providence esse porrò . T. Hist. f. 1390.

GOD is said in Scripture to regard , Three wayes , Secundum 1. Cognitionem . 2. Gratiam . 3. Judiciuns .

Ipse quià in Coelo rerum , Pelagóque geratur , Et Tellure videt , totum inquirit in orbem .

He seeth all things , and yet is seen of none . As it is said of the Turkish Sultan , that he hath a window joining to the Divano , where he may hear and see any thing , and not be seen .

GOD is , 1. Skilful in Dirigendo , a perfect Master . 2. Pitiful in Corrigendo , Not breaking the bruised reed , nor quenching the smoking flax . 3. Bountiful in Porrigendo , giving all bread , and breath , and all things .

Elizabeth Yong , Act. & Mon. in the dayes of Queen Mary , put in close prison for her Religion , hearing that the Keeper was commanded to give her one day bread , and another day water ; answered , Sir , if you take away my meat , God ( I trust ) will take away my hunger . It was B. Hooper's speech , Nothing can hurt us , that 's taken from us for Gods cause ; nor nothing can at length do us good , that is preserved contrary to his will .

GOD is good , 1. In himself ; none good but God . 2. Towards others , in his works of 1. Creation . 2. Preservation . 3. Redemption . 4. Glorification .

Pareus coming out of his Study , slipping many steps , and receiving no harm ; thought on that promise , He shall give his Angels charge over thee , to keep thee in all thy wayes : Psal 91 , 11 , 12. They shall bear thee up in their hands , lest thou dash thy foot against a stone .

God rules by second causes . Yet the creatures are inst●umentum arbitrarium , not necessarium . Hence an argument against Atheists : Let them but look and observe the dependance of causes , and works of Providence ; And then ( according to the Poetical Allegory ) they will easily conclude , and believe , That the highest link of Natures chain , must needs be tyed to the foot of Jupiters chair .

Multa sine voluntate Dei geruntur , Orig. Hom. 3. in Genes . nihil sine providentia : Providentia namque est , quâ procurat & dispensat , & providet quae geruntur ; Voluntas verò est , quà vult aliquid , aut non vult : hinc quid velit , vel quid hominibus expediat , indicat ; Si non indicet , nec erit provisor hominis , nec creditur curare mortalia .

Well spake a learned Divine : We indeed pray to God , Our Father in heaven ; Heaven is the throne of God , but Heaven is not the prison of God ; Gods glory shines most in Heaven , but God is never shut up in Heaven . Therefore he that is every where , Deut non minor est in minimis , quàm in maximis . can as well do all , as any one thing . Hence God acts in every thing that acts ; and there is not any motion in the creature , but God is in it . They who act against the revealed will of God , are yet ordered by his secret will . There is nothing done against the counsel and purpose of God , though many things are done against the command and appointment of God .

The greatest confusions in the world are disposed of by the Lord , and are the issues of his counsels . That wherein we see no order , receives order from the Lord . Hence many are as much puzzl'd to interpret what God doth , as what he hath spoken .

In a word , Gods Providence is punctual and particular , extending even to the least and lightest circumstances of all our occurrences . Deus sio curas universo● , quasi singulos ; sic singulos , quasi solos . Aug.

— The Wheels Were full of eyes . The eyes of the Lord are in every place , Ezek. 1.18 . Pro. 15.3 . Mat. 10 . 2●.30 . beholding the evil and the good . Are not two sparrows sold for a farthing , and one of them shall not fall on the ground Without your Father ? But the very hairs of your head are all numbred .

Humane ( or rather Christian ) Providence .

We are to frustrate the Mines made to blow us up , by our own Countermines of Prevention and Diversion .

Sooner may one prevent , than cure a deadly sickness ; and easilier keep out , than thrust out our unwelcom guest . True of Sin .

Aegriùs ejicitur , quàm non admittitur hospes .

As they say in Schools of Art ; It is easier to oppose , than answer : So we find it true in Christianity ; It is easier and safer to obviate and meet danger in the way , than to tarry till it come home to our doors . There is ever more courage in the assailer , and commonly better success .

A prudent man foreseeth the evil , and hideth himself : Pro. 22.3 . but the simple pass on and are punished .

Original Sin .

— ATque homines prodigia rerum maxima . So said our Saviour to the people of the Jews ; Spuria soboles , Ye are a bastardly brood ; because utterly degenerate from your forefathers faith and holiness . The like also may be said of Mankind , once made upright , but they have sought out many inventions : Once planted a noble Vine , wholly a right seed ; but now turned into the degenerate plant of a strange Vine . O man ! thy silver is become dross , thy wine mixt with water .

As all those little ones that ever might have descended from Abel , Omnes peccavimus in isto 〈◊〉 homine , quid omnes cramus isle unus bomo . Aug. In Adamo tanquam in radice totum genus humanum computruit . Greg. their blood cryed in his ; so all that descended from Adam , have sinned in him .

As good parents may beget bad children , ( The parents of the Blind man could see ; Grace is not hereditary : ) So bad parents may beget good children ; Dumb Zachariah begat a Cryer . But how are they good ? Not by generation , but regeneration .

Adam ate one soure grape , and all his childrens teeth are set on edge . Vitrà radicem nihil querere ●portet .

Chinks are not to be sought , where a gate is set wide open : By Adam , sin entred into the world . O durus casus ! Alas ! what did man lose ? what did he find ? Anselm . de la●u hominà .

Original Sin is that old tenant , that Peccatum inhabitans , which Paul speaks of ; which like a leprosie hath bespread all the sons of Adam , à capite ad calcem ; beginning when we have our being , like the man that Valerius Maximus speaks of , who had a Quart fever , from the day of his birth , to the hour of his death .

We may now say of Man , Quantum mutatus ab illo ? Homo lasciviâ supcrat equum , impudentiâ canem , astu vulpem , furore leonem . Yea , we may say of all men , Numb. 32.14 . as Moses of Gad and Reuben , Ye are risen up in your fathers stead , an increase of sinful men .

In a word , This sin ( like Pandora's box , opened through her curiosity ) filled the world full of all manner of diseases . Man that Was in honour , Psal. 49.20 . Jer. 31.29 . Rom. 5.12 . Heb. 12.1 . and understood not , is become like the beasts that perish . The fathers have eaten a sour grape , and the childrens teeth are set on edge . By one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . — Let us lay aside every weight , and the sin which doth so easily beset us .

Actual Sin . Austin defines sin to be factum aut dictum , aut concupitum contra legem Dei. Contra Faustum l. 22. cap. 27.

Holy Anselm said , He had rather be thrust into Hell , without , than go into Heaven with sin . The reason may be rendred , Hell would be no Hell without sin ; and Heaven could be no Heaven with sin .

Sin is called in Scripture , a Work of darkness , for divers respects :

1. Because it is committed especially , through the darkness of understanding ; for Sathan usually blinds the eye of Reason and Religion , and makes Sin appear not in its own nature , but under the name and habit of Vertue .

Pliny saith , the Panther carrie●h with him a sweet scent , but an ugly face : That enticeth beasts after him , this affrighteth them away ; therefore he hides his head , till he have the prey within danger . So the savour of sin is sweet , but the ugly face of sin is not seen perfectly , which makes men run into Sathans snare .

2. Sin for the most part is committed in the dark . 1 Thess. 5.7 . 3. Sin is committed through the suggestion of Sathan , the Prince of darkness . Eph. 6.12 . 4. Sin is committed against God , who is light , and in him is no darkness at all , 1 Joh. 1.5 . 5. Sin deserveth and endeth in utter and eternal darkness . Mat. 25.30 .

Sin ( like the Crocodile ) slimes our way , to make us fall ; and when we are down , insidiates our intrapped life .

There are four steps ( saith Bernard ) that lead us to destruction ; 1. The dissembling of our weakness ; 2. The excusing of our wickedness ; 3. Ignorance of our sinfulness ; 4. And persevering in the same .

Sin ( like an old person ) is loth to look it self in a glass , lest its wrinckles should be discovered .

Tres gradus peccatorum animae : Chytreus de morte & vitâ atern . p. 18. 1. Interior cordis immundities , caligo mentis , impiae cogitationes , & affectus vitiosi non erumpentes . 2. Fxterna delicta . 3. Habitus sceleratè agendi , usu confirmatus .

Long festered ulcers are beyond the possibility of cure , — Serò medicina paratur , Cum mala per longas invaluere moras . in a body wherein the humors are rank and venemous : So in a soul transported from reason , such a one enters into resolutions of desperate consequence , and vents the poyson of malice , by the pipes of his treasonable practises . And where rancor and hatred is deeply rooted , there is refused all means of attonement . Peccatum Innocent. 3. l. 2. De sacr. alt. Myst . c. 19. 1. Fragilitatis , per Impotentiam , 2. Simplicitatis , per Ignorantiam , 3. Malignitatis , per Invidentiam .

The Stoicks held equality of sins , which may easily be proved to be erroneous ; 1. From the diversity of the Sacrifices under the Law , which were less or more costly , according to the quality of the offence : Levit , 4.3.23 , 28 , 32. Malac. 2.7 . 2. From the diversity of punishments : Exod. 21.16 , 22.1 , 21.13 , 14. Levit. 20.10 , 21.9 . Rev. 22.12 . 3. Scripture saith , some are more wicked than others : Jer. 3.11 . Ezek. 23.11 . Hebr. 10.29 . Mat. 12.31 , 11.21 . Psal. 19.13 .

Sin then partakes of Magis and Minus . There are Motes and Beams . In ●á●em specie peccati gravius peccat fidelis quám infidelis . There are funiculi vanitatis , and funes peccatorum , cords of vanity , and cart-ropes of sin , Isa. 5.18 . Besides , the same sin may be more grievous or scandalous in one , than in the other ; but Magis & Minus non variat speciem ; aggravating circumstances make a gradual , not a specifical difference in sin .

But a bad use do the Papists make of their distinction : Peccatum Veniale . Mortale .

For , Franciscus à victorià writes , That a Bishops blessing , or a Lords prayer , Austin adviseth ; Non desp●cere p●cc●ta nostra , quia parva : sed timere quia plura . Flumina magna vides parvis de fontibus orta , Plurima collectis multiplicantur aquis . Timenda est ruina multitudinis , etsi non magnitudinis . Aug. or a knock on the breast , or a little holy water , or any such slight receit , without any other good motion of the heart , is sufficient to remit a venial sin . Sure I am , that is an old and a true Rule , Easiness of pardon , gives encouragement to sin . There are put in the rank of venial sins , drunkenness , adultery , angry curses , and blasphemies , covetousness , stealing , lying , cursing of Parents ; In a word , horrible offences shrow'd themselves under this Title of venial . Surely Socrates the Historian prophesied of these men ( I think ; ) There are some ( quoth he ) that let go whoredom as an indifferent matter ; which yet strive for one Holy-day , as for their lives .

But as flies hurt the eye , so little sins ( as we call them ) yea , ill thoughts hurt the soul . Sins of ignorance may be reigning sins ; Saul was a King , though the Witch of Endor knew not of it : And Ahab and Jeroboams wife ( though in disguise ) were Princes , as well as in their Robes : Yea , concupiscence ( as a young child ) may be crowned in the Cradle .

Culpa non potest esse in re irrationali : Levit. 14. But that sin will be in us while we are in this World , appears , by allusion to the Leprosie , which having infected the walls , would not be purged out , till the house were demolished .

In sin there is , 1. Titillatio . 2. Consentio . 3. Consuetudo .

Sin is so evil , that it cannot have a worse Epithite given it . It cannot be called worse , than by its own name .

Sin , that it might appear sin , Rom. 7 13. — And by the command might become exceeding sinful .

Vnpardonable sin .

Peccatum in Spiritum sanctum est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 universalis à Christo , i. e. voluntaria veritatis Evangelicae evidentèr cognitae renuntiatio & rebellio ex odio veritatis nata , conjuncta cum tyrannicâ sophisticâ & hypocriticâ oppositione vel oppugnatione . Buc.

Non arguit aliquam dignitatem quâ personae ceterae , carent , sed tantum proprium officium & opus peculiare ad extra , quod est illuminare nos in veritatis lucem , illuminatósque iter ad patrem & filium demonstrare .

Nulla est praedicatio ei qui semel crimen sive peccatum in Spiritum sanctum commisit ; Potest dici de illo ut quondam de Hercule dixit Dejanira , Senec. frustra tenetur ille qui statuit mori .

Non precandum est pro illis qui incidunt in Peccatum Spiritus sancti , 1 Sam. 16.1.1 John 5.16 .

Therefore it is called the sin against the Holy Ghost , not because it is committed against his Deity or Person ( as some Hereticks have done , which denied the Holy Ghost to be God , and no subsisting person by himself ) but because it is committed against the office of the Holy Ghost , which is , to reveal the mysteries of God to us : Hebr. 6.4 . — cap. 10.26 , 27.

It is said to be unpardonable , If they could repent , God cou'd no more deny pardon , than he could despise the wo●kings of his own Spirit . not because it is greater than Gods mercy , or Christs merits : But by a just judgment of God upon such sinners , for their hateful unthankfulness in despising his Spirit . Whence follows an impossibility of Repentance , and so of Remission : And such a desperate fury invades these men , that they maliciously resist and repudiate the price of Repentance , and the matter of Remission , the precious blood of Jesus Christ , whereby if they might have mercy , yet they would not : But continue raving and raging against both Physick and Physician , to their unavoidable ruine .

Exempla hujus Peccati Saul , Judas , Arrius , item Julianus Apostata . But it is indeed difficult to judge of this sin , Sine rarishmis inspirationi●us . Be● . because now in this Age of the Church , the spirit of discerning is not so distributed as of old . Manasses for many years furiously persecuted the Word of God , erected abominable Idols , and shed much innocent blood in Jerusalem , whereby this sin was incoated , but not consummate , because at last he came to have Repentance given him .

Take heed of three things principally : 1. Of every beginning of evil , of denying Christ , though but through infirmity ; so far Peter was in a dangerous way , and it was time for Christ to look at him . Satan teacheth his children first to go , and then to run : 2. Of acting wilfully and willingly against the known Truth of the Gospel ; there are sins of frailty through impotency , and of simplicity through ignorance , but take heed of sins of malignity through envy ; this is ( Giant-like ) to war against God : 3. Of continuing to sin against conscience . A man may sin , till it be as impossible for him to repent , as to come out of Hell , being once plunged there .

Most justly may it be said of the man committing this sin , what once most unjustly by Paul ; Away with him from the earth , its pity that such a one should live .

There is a sin unto death . 1 John 5.16 . All manner of sin and blasphemy shall be forgiven unto men ; but the blasphemy against the Holy Ghost ; shall not be forgiven unto men . And whosoever speaketh a word against the Son of man , it shall be forgiven him ; Mat. 12.31 , 32. but whosoever speaketh against the Holy Ghost , it shall not be forgiven him , neither in this World , neither in the World to come . Keep back thy servant from presumptuous sins , Psal. 19 13. let them not have dominion over me ; then shall I be upright , and I shall be innocent from the great transgression .

Sinners .

By one man sin entred into the World . Non intelligendum hoc de exemplo imitationis , sed de contagio propagationis . Johan . Polyand . praefat. ad Com.

Nemo mundus à peccato coram te , nèc infans , cujus est unius diei vita super terram . Aug. Imbecillitas enim infantilium innocens est , non animus infantium .

God at the first created men with their faces ( as it were ) turned towards himself ; that is , doing his Will : But now they are like him , whom a wicked spirit is said to have caught by the pate , and wrested his neck about , that his face stood behind his back .

— Fixa & mutari nescia , nam quis Peccandi finem posuit , sibi quando recepit Ejectum semel attritâ de fronte pudorem ? Quisuam hominum est , quem tu contentum videris uno Flagitio ? —

The three sorts of dead raised by our Saviour , aptly resemble ( saith Augustine ) three sorts of sinners ; viz. 1. A sinner is dead in the house ( like Jairu's Daughter ) when he doth imagine mischief in his mind . 2. Perseverare in malo Diabolicum , & digni sunt perire cum illo , quicunque in similitudine ejus permanent in pecca●o . Bern. A sinner is carried out in the Coffin ( like the Widows son of Naim ) when he brings forth ungodliness both in word and in deed . 3. But then is he stinking in the Grave ( like Lazarus ) if he sin habitually without any remorse , drawing iniquity with cords of vanity , and heaping up wrath against the day of wrath .

One said wittily , That the angry man made himself the Judge , and God the Executioner ; there is no sinner that doth not the like : The Glutton makes God his Eater , and himself his Guest , and his belly his God ; especially in the new-found Feasts of this Age , in which profuseness and profaness strive for the Tables end . The lascivious man makes himself the lover , and ( as Vives said of Mahomet ) God the Pandor . The covetous man makes himself the Usurer , and God the Broker . The ambitious man makes God his state , and honour his God . Of every sinner , God may say justly , as once by the Prophet , Servire me fecisti ; Isa. 43.24 . Thou hast made me to serve with thy sins ; yea ( with the Salvages of Calecutt ) they place Satan in the Throne , and God on the Footstool .

If Zions Daughter converse with sinners , she ties her self to the bondage of iniquity ; Deaths Garden brings forth no other flowers but death . The Rose of pride buds forth vanity ; envies wormwood is but bitterness ; the fair lilly of luxuriousness , is but sorrow and contrition ; the stinging Nettle of careful avarice , is but dolou● and affliction : There is the soul ( the Daughter of Deity ) like a Bond-slave , led into captivity , from danger to danger , vice to vice , sin to sin , thought to thought ; from thought to consent , from consent to delight , from delight to custom , from custom to hardness of heart , from thence to an evil death , and from an evil death to damnation .

We may say of every sinner , as Salust said of Catiline , Magnâ vi animi fecit , sed ingenio malo pravóque .

Sinners resemble those Monsters , that are half like men , and half like beasts .

Sinners may think they see God to favour them , but 't is but imaginary ; as we read of Brutus , that he saw his own Angel . They are like mad men , who imagine many things , which indeed are not .

Wickedness overthroweth the sinner . Prov. 13.6 .

Though a sinner do evil an hundred times , and his dayes be prolonged , — It shall not be well with him , neither shall he prolong his dayes , which are as a shadow , Eccl 8.12 , 13. because he feareth not before God .

The sinner being an hundred years old , shall be accursed . Isa. 65.20 .

Guilt of sin .

The priviledge of greatness , neither must nor will be any subterfuge for guiltiness .

Guilt of sin increaseth , as sin is propagated ; therefore the sorrow of sin comes with much and daily addition . For as he is an happy man , who can be a beginner in good things ( having a share in all the good that follows the beginning , even when he is gone : ) So cannot he but be a most unhappy man , who is a Ring-leader in evil ; for as it is easie to set fire on an house , but not so easie to quench it ; so he hath begun mischief , and all the sins and evils of that unhappy spark , committed many Generations after him , shall be upheaped on him , to his greater condemnation .

Men may communicate in other mens sins , divers wayes .

By counsel and advice , when though another is the hand , yet thou art the head and adviser . Absalom committed the incest , but by the counsel of Achitophel . And the daughter of Herodias is the mouth that said , Give me John Baptists head ; but it was by the counsel of her mother .

By commandment : 1. Whether by word ; Doeg murdered the Priests of the Lord , but it was Saul's fact who commanded him : The high Priests servants struck Paul , but their stroak was their Masters ; for he commanded it , and Paul deals with the Master for the injury . And Ahab sets his Judges on work by a course of Law , to condemn Naboth for his Vineyard ; but the Law sound him guilty , for the Text saith , Hast thou slain , and got possession ? Or , 2. By writing ; Naboth died by Jezabels letters , and Vriah was slain by Davids ; which so nearly concerned him , that by the Lords righteous sentence , the Sword never departed from his house ; by which sentence ( it is observed ) good Josiah fell by the Sword many hundred years after .

By permission ; as Governours of Kingdoms , Countries , Cities , Corporations , Families ; Qui non p●ohib●i malum cum potest , facit . which hinder not the evil they may and ought . Eli hindred not his sons from running into reproach , and therefore he fell with them . Pilate , though he wash his hands never so often , if he hinder not the death of Christ , he remains guilty .

By provocation , Gal. 5.26 . Ahab was most wicked , whom Jezabel provoked ; therefore take the Apostles Rule , Provoke not one another ; neither to sin , by perswasion ; nor to wrath , by rash and scand●lous speeches ; nor to revenge , to right thine own wrongs : But rather provoke one another to love , and to good works .

By consent and countenancing sinful actions ; Vitia alio●um si feras , faeis tua . Saul , when Stephen was stoned , kept the cloaths , and this was a consent and communication . Hitherto refer all participation in the action , as receiving stoln goods , silence and concealment , connivance , and too much indulgence , &c.

It was a proud saying of Isidore the Monk , Non habeo Domine , quod mihi ignoscas , Rom. 7. I have nothing Lord for thee to pardon . When St. Paul himself , that had been in the third heaven , complains of his inward impurities .

O what need is here of a Saviour ! sith guilty culpable souls are such as cannot plead their own cause without an Advocate ?

If I wash my self with snow-water , Job 9 30 , 31. and make my hands never so clean ; yet shalt thou plunge me in the Ditch , Psal. 130.3 . and mine own Cloaths shall abhor me . If thou Lord , shouldst mark iniquities : O Lord , who shall stand ?

Every mouth must be stopped , Rom. 3.19 . and all the World must become guilty before God . I know nothing by my self , 1 Cor. 4.4 . 1 Tim. 5.22 . yet am I not hereby justified . Be not partaker of other mens sins .

Punishment of sin .

Sinners imagine not their last act will be Tragical , — Callecius in orbem Sap● latet molii coluber s●b graminis umb●â . Mant. Culpa habet plus de ratione mali quàm paena . Aquin. because their former Scenes have all been Comical ; the end is so far off , that they see not those stabbing shames that await them in a killing ambush .

When Seneca asked the question , Quid est homini inimissimum ? he answered , alter homo . Our enemies studies are the plots of our ruine ; but more truly in sin , who slily makes us work our own overthrow , when we know not of it ; and endure our own damage , when we see it not .

Elementum in loco non ponderat ( saith the Philosopher ; ) and it is true of sin : But how light soever it seemeth in the committing , it will one day lie full heavy , even as a Talent of lead , Zeeh. 5.7 . or as an huge Mountain , Hebr. 12.1 . When once we come to a sight and sense of it , when Gods wrath and mans sin shall face one another .

Sin , before it be committed , is blandus amicus ; in committing , dulce venenum ; But after committed , Scorpio pungens ; like those Locusts , that had effeminate faces , but stings in their tails , Rev. 9.

Sin and punishment are knit together with Chains of Adamant . Ra●ò antecedentem seclest . um deseruit p● de poena clauds . Horace . Flagitium & flagellum sicut Acus & filum . Punishment follows sin , even as the soul of Remus ( as is reported ) did his brother Romulus .

Where iniquity breaks-fast , calamity will be sure to dine ; to sup where it dines , and lodge where it sups .

Sin hath venome in it , appear it never so fair , as Pope Alexander poysoned the Turks brother in candid Suckets .

Sin is like those Lamiae , certain shapes of Devils , which taking on them the shew of beautiful women , devoured children and young men , allured unto them with sweet enticements .

A cerain Gentleman of Rome being infinitely in debt , and yet sleeping securely , When the was dead , Augustus the Emperour sent to buy his bed , saying ; it seemed to be a wonderful one : Even so we may well wonder to see men sleep securely in sin ; when we consider , that their damnation slumbreth not , 2 Pet. 2.3 .

Though the Lord speak not instantly to every sinner as he did to Abimelech , Gen. 20.3 . Behold thou art but a dead man : yet 't is true of every sin , Cheys . when it is finished it brings forth death . So soon as Jonah entred into the Sea , the storm rose , to teach us , that ubi peccatum , ibi procella , where there is sin ( especially committed with rebellion ) there will inevitably arise a storm of divine wrath .

When men will not hear , then there is no remedy but they must feel . For when God laies siege to the soul , he hath both warning-pieces and murdering-pieces ; if the one will not reclaim sinners , the other shall ruine them . The sinner therefore is blinder than Balaam , that walks on in an evil course , and sees not the sword of Gods vengeance before him

I have read in the History of Scotland , that a Lady had a room hanged with curious Arras , behind which were placed certain Cross-bows ready bent and charged , and in the midst of the room there was a goodly brazen image , resembling the King , holding in the one hand a fair golden Apple , set richly with Smaragds , Jacincts , Saphiers , Topazes , Rubies , Turkasses , and such like precious stones ; which the King viewing , demanded whom the image did represent ? to whom she answered , him ; and said , she provided it as a gift for him , and therefore desired him to accept it , though not worthy so high a dignity ; wherein the King delighting , removed the Apple , the better to advise it : whereupon the Cross-bows discharged so directly upon him , that striking him through in sundry places , he fell down stark dead , and lay flat on the ground . Even so the poor sinner is not aware , Prov. 7.23 . till a Dart strike through his liver .

It is storied , that in the inmost part of Affrick , are certain wild beasts having the countenance of a woman , which in like manner are called Lamiae , as before ; And my Author saith , that they have their paps and all the rest of their breast so fair , as any Painters wits can devise ; by which being uncovered , they deceitfully allure men unto them , and when they have taken them , they do forthwith devour them . So doth sin , making a man cry out at last , wo is me now , Jer. 4 31. for my soul is wearied because of murderers .

It is best of all therefore not to sin , and next to that , to amend upon punishment .

Pliny makes mention of a fountain near Monacris in Arcadia , Nat. Hist. l. 2. c. 103. of which whosoever drinks , presently falls down dead ; the name of the fountain is Styx , so called , because it was of all men abhorred : So should we be affected to the evil of sin , as to a thing that brings present death . Man drinks iniquity like water , but every draught slayes the soul , as the water of Styx the body . As thou wouldest not drink poyson , so beware of it .

The Poets have feigned a river to be in hell , called by the same name ; Rom. 12.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which sometime is taken for hell it self . Art thou afraid of hell ? be also as much afraid of evil .

Pro peccato magno paululum supplicii satis est pati . Thinks the sinner , a small punishment may serve for a great offence : But if God do punish , the punishment shall have the same proportion with the offence .

God proportions the punishment of man with his sin ; and that two manner of wayes , 1. In the quality and manner of it . 2. In the quantity or degree of it . The justice of God is visible in both . Adonibezek was ( and so have many others been ) punished in the same manner that he had sinned . But all shall be punished in the same degree that they have sinned . 〈◊〉 abyssus 〈◊〉 a invocat. When the iniquity of the Amorite is full , he shall have his fill of wrath . When God is pressed with sin , as a cart with sheaves , then he layes on load in judgment . If sin be great , so shall the punishment of it be .

Gods judgments against sinners , are feathered from themselves , as a fowl shot with an arrow , feathered from her own body . Which is according to Julians Motto , Propriis pennis perire , grave est .

No sooner had man sinned , but the earth was cursed for his sake : It was never beautiful nor chearful since , and lookes to be burnt up shortly with her workes .

But yet the Punishment of sin may come long after the comitting of sin . The one is a seed-time , the other a reaping-time , betwixt which there is a distance of time . Job . 4.8 . The seeds of sin may lye many years under the furrowes . A man may commit a sin in his youth , and not find the harvest of it till old age .

The strongest sinner shall not escape punishment . There are no sons of Zerviah too hard for God . God desires in a special manner to be dealing with these , for they in the pride of their spirits , think themselves a match for God , ( though indeed their strength is but weaknesse , and their wisdom foolishness , ) hence ( like Pharoah ) they send defiance to Heaven , and say , who is the Lord ? When God sees the hearts of men swoln to this height of insolent madnesse , he delights to shew himself , and grapple with them , that the pride of man may be abased , and every one that is exalted , may be laid low ; that he onely may be exalted , and his name set up in that day .

Behold , Numb. 32.23 . ye have sinned against the Lord , and be sure your sin will find you out .

Evill shall hunt the violent man to overthrow him . Psal. 140.11 .

Evil pursueth sinners . Pro. 13.21 .

The wicked is driven away in his wickednesse . Cap. 14.32 .

Thine owne wickednesse shall correct thee , Jer. 2.19 . and thy back-slidings shall reprove thee ; know therefore and see that it is an evil thing and bitter , that thou hast forsaken the Lord thy God , and that my fear is not in thee , saith the Lord God of hosts .

Thy way and thy doings have procured these things unto thee , Cap. 4.18 . this is thy wickednesse because it is bitter , because it reacheth unto thine heart .

— If thou doest not well , Gen. 4.7 . sin lieth at the door . Supplicium imminet , id● proximum et presentissinium ; saith Junius there .

Then when lust hath conceived , Jam. 1.15 . it bringeth forth sin ; and sin , when it is finished , bringeth forth death .

What fruit had ye then in those things , Rom. 6.21 . Whereof ye are now ashamed ? For the end of those things is death .

For the wages of sin is death . v●s . 23.

Free-will .

THere are a generation of men , The Motto . M●hi sol●d . beo . that will needs hammer out their own happiness , like the Spider , climbing by a thread of her owne weaving . But , Sub laudibus naturae latent inimicigratiae , saith Aug. The friends of free-will are enemies to free-grace .

But whoever doth well weigh , Au● . observes , our Saviour saith not p●rf●●re , but facere John 6.44 . with cap. 15.5 . and other places of Scripture , must needs conclude , that down goes the Dagon of free-will , with all that vitreum acumen of all the Patrons thereof ; whether Pagans , or Papagans ; Pelagians , or Semipelagians ; &c.

Pareus in Revel. 22.17 . Whosoever will , let him take the water of life freely ; glosseth thus , He saith , whosoever will ; he saith not that it is in the power of free-will , but requires the will to receive it . The will is ours , but the will of receiving is not in us , it is the gift of grace : For what have we that are have not received , 1 Cor. 4.7 . Mind but the case of Paul , Act. 9. and of Lydia , cap. 16. and it will be clear , that God comes into the heart , while the doors of it are shut .

The Arminians and Papists ( as to that great and special truth which the Orthodox maintain against them ) will grant an irresistable work of light from God upon the understanding , they will grant also a potent work upon the affections ; but this they will not yield , that God makes the will to will ; that is , so boweth and changeth the heart , that it readily imbraceth , what once it abhorred , yet in all that are converted , this power so efficacious must needs be acknowledged ; for will not experience witnesse , that every mans will before converting grace came , was as opposite to God , and as averse to all holinesse , as any natural mans in the world ?

Simpliciter velle hominis est , malè velle corruptae naturae , Bern. bene velle supernaturalis gratiae .

Quem trahit Deus , volentem trahit , saith Chrysostom . Vbi non est Spiritus Domini non est libertas arbitrii . Aug. To which August . Certum est nos velle cum volumus , sed ille facit ut velimus , qui operatur in nobis velle . Therefore he addes , Da Domine quod jubes , & jube quod vis .

Cyrus had this written upon his Tomb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I could do all things , as Arrianus reports . So could Paul too , but it was through Christ strengthening him , Phil. 4.13 . To which the same Apostle addes elsewhere , Not that we are sufficient of our selves to think any thing as of our selves : but our sufficiency is of God , 2 Cor. 3.5 .

No man can come to me , except the Father which hath sent me , draw him . Joh. 6.44 .

For without me ye can do nothing . Cap. 15.5 .

For it is God which works in you , both to will and to do , of his good pleasure . Phil. 2.13 .

The Law .

LEX à ligando , vel ab eligendo dicta est ; Norma faciendorum .

Lex Naturae .

The Law of Nature is used in two senses ; 1. The one , which springeth from reason , sense , induction and argument , according to the Lawes of heaven and earth . 2. The other , imprinted on the spirit of man , by an inward instinct , according to the law of conscience ; herein man participates of some light touching the perfection of the Moral Law , but how ? Sufficient to check the vice , not to inform the duty .

Yet this Law of Nature imprinted in the soul , may restrain the outward man , and stir up in him a desire of vertue and moral honesty ; and prescribe and follow some things which God commands in his Law . Valleius saith , That Cato was homo virtuti similimus , cui id solum visum est rationem habere , quod haberet justitiam , omnibus humanis vitiis immunis , &c. And much may be spoken of Aristides , Phocion , Socrates , and others , for their integrity .

Conscience ( say our Divines ) is nothing else , but the correspondency of the spirit of man unto the Law , to bind or loose him ; to accuse or excuse him , to condemne or absolve him ; Therefore such as have a conscience , must needs have a Law also ; yea , the Thracians gloried that they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , living Laws , walking Statutes .

For when the Gentiles Which have nst the Law , Rom. 2.14 , 15. do by nature the things contained in the law : these having not the law , are a law unto themselves .

Which shew the work of the law written in their hearts , their conscience also bearing witnesse , and their thoughts the mean while accusing , or else excusing one another .

Lex Civilis .

Legibus proposita sunt supplicia vitiis , praemia virtutibus .

It is said that Philosophy Moral did spring from disorder and confusion ; Natural , from learning the causes of things by effects ; Cice●o . ( for other teaching had they none , that were removed far from the Hebrews , ) and the law from evil manners , cruelty and oppression .

Dracoes lawes were said to be written with blood , and not with ink . And it 's said of the Athenians , that their lawes had need of a law to mend them .

— Neither against the law of the Jewes , Act. 25.8 . — nor yet against Caesar , have I offended any thing at all .

Lex Ceremonialis .

Lex occultum Evangelium , Evangelium revelata lex .

The Ceremonial law was the Jewes Gospel , for it was Christ in figure ; and to him it led them . Christus apellatur anima legis .

The Ceremonial law did obscruely and imperfectly represent Christ to the old Church , and is now abolished by his coming in the flesh . In the twelveth year of our Saviours age , ( the same year wherein he taught in the Temple , Luk. 2. ) the Sanctuary was polluted , by casting about the bones of dead men , thorow every part and Porch thereof , at the very feast of the Passeover , in the night time . This Iosephus saith , was done by the Samaritanes , out of hatred to the Jewish services : But God had surely a special hand in it , to shew that people , that those shadows were to vanish , now that Christ the body was come and shewed himself .

All things have their time , the Ceremonial law had her time ; and the Gospel hath his time . We our selves have but our time , some threescore years and ten , and then we are gone .

Precessit lex Evangelium , sicut umbra lucem , virga Spiritum , timor charitatem , initium perfectionem ; Dominantis Praeceptum , amantis concilium . Innocent . l. 2. de sacr. Altar . Myst .

When the Sun is behind , the shadow is before ; when the Sun is before , the shadow is behind . So was it in Christ to them of old , this Sun was behind , and therefore the Law or shadow was before . To us under the Gospel , the Sun is before , and so now the Ceremonies of the Law those shadows ) are behind , yea vanished away . Before the Passion of Christ ( wherein they all determined ) the Ceremonies of the Law were neither dead nor deadly ; Nec mortifer● nec mortuae . Non mortiferae ut cunque . mortuae et mortiferae . after the Passion , till such time as the Gospel was preached up and down by the Apostles , though dead , yet ( for the time ) they were not deadly . But since that they are not only dead , but deadly to them that use them , as the Jewes to this day .

For all the Prophets and the Law prophesied until John . Aquin. For the Law was given by Moses , but grace and truth came by Jesus Christ .

Wherefore then serveth the Law ? Mat. 11.13 . Joh. 1.17 . Gal. 3.19 . It was added because of transgressions , till the seed should come , to whom the Promise was made , &c.

Lex Moralis . Lex est Sanctio sancta jubens honesta & prohibens contraria .

Legibus vivendum non exemplis ; Divinis regulis & normis , Aug. non humanis personis imitandum est .

The Antinomians cry down the Law , calling Repentance a Legal grace , and humiliation a Back-door to Heaven . Istebius Agricola ( the first of that Sect ) and his followers , held most unsound opinions ; That the Law and Works belong only to the Court of Rome . That so soon as a man begins to think how to live godly and modestly , he presently wandreth from the Gospel . That a man was never truly mortified , till he had put out all sense of conscience for sin . That St. Peter understood not Christian liberty , when he wrote these words , Make your Calling and Election sure . And that good works were perniciosa ad salutem . This he once publickly revoked , but afterwards relapsed into the same errour , and hath at this day too many Disciples ; who amongst other places do most grievously wrest that Text , 1 Tim. 1.9 . The Law is not made for a righteous man , &c. Therefore good men are exempted from obedience to the Law .

To which we answer , Juste lex non est posita , neque ad condemnationem , neque ad coactionem . That a righteous man is freed from the coaction and malediction of the Law , but not from the regulation of it : To whom , the commandments of God are not grievous , but joyous . The just man doth well , not for fear of punishment , as compell'd by the Law ; but of grace and meer love towards God and goodness , virtutis amore . Albeit there were no Law , yet he would be a Law to himself .

Christ is legis finis Int●rficiens , Aug. & Perficiens .

The Ceremonial Law he hath slain , and taken out of the way : The Moral Law he hath fulfilled for us , and we by him ; that is , by faith in his name , which maketh his obedience to become ours .

The Law is not impossible to be obeyed , absolutè in se ; but ex accidenti , in respect of us , because of the corruptions of our hearts and natures .

Luther had three golden sayings concerning the Law ; 1. The first was , Walk in the heaven of the Promise , but in the earth of the Law : That in respect of believing , this of obeying . 2. That in the justification of a sinner , Christ and faith were alone , Tanquam sponsus cum sponsà in Thalamo : howbeit it is such a faith as works by love . 3. He that can rightly distinguish betwixt Law and Gospel , let him praise God for his skill , and know himself to be a good Divine .

For ever , O Lord , thy Word is setled in heaven . Ideo moralis lex vocatur ; quia de moribus●est omni beminum generi & semper communis . Zanch. The Moral Law it is eternal , and albeit some special duties of certain commandments shall cease when we come to heaven , yet the substance of every one remaineth . We live by the same Law ( in effect ) as the Saints above do : and do Gods Will on earth , as they in heaven . The ministerials of this Law shall pass away , together with this life : the substantials shall pass into our glorified natures , and shine therein , as in a Mirrour for ever .

Think not that I am come to destroy the Law or the Prophets : Mat. 5.17 . Ne minima quidem litera . Luth. Rom. 3.31 . I am not come to destroy , but to fulfill . For verily I say unto you , It is easier for Heaven and earth to pass , than one title of the Law to fail .

Do we then make void the Law through faith ? God forbid ; yea , we establish the Law .

For the Law is holy , and just , Cap. 7.12 . and good .

Lex Talionis .

Lex Talionis , A●●st . quand● quis idem patitur , quod alteri fecit . Vocatur à Graecis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi recipro●● & mutua passio , à verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est vicissim patior . A Latinis Talio , & jus talionis , quia talia tribuuntur , qualia quis f●cit , Aulus G●llius in Histor. aut alteri praestitit . Vnde apud Gellium dicitur retaliare , quasi talia retribuere qualia alter secit . De hoc jure etiam in sacris literis extat preceptum , Moses exigit vitam pro animo , oculum pro oculo . Christus in Evangeli● inquit , qu● mensur● metieritis , remetietur vebis . Et Propheta Esaias , vae tibi qui spolias alterum , quoniam ipse sp●liaberis .

What wouldest thou have done with me ( said Tamerlane to the fierce Bajazet , Turk . hist. fol. 220. then his prisoner ) had it been my fortune to have fallen into thy hands , as thou art now in mine ? I would ( said Bajazet ) have inclosed thee in a Cage of Iron , and so in triumph have carried thee up and down my Kingdom . Even so ( said Tamerlane ) shalt thou be served .

One Perillus gave to Phalaris King of Cicile , — Necenim ●ex justor ●lla est ; Quamn●cis artisic●s arte p●ri●● s●● . an hollow or brazen Bull , wherein to scortch and torment men by fire ; praising the device with this commendation , That the noise of the tormented , would be like the bellowing of a Bull. But there was a due reward unto the inventour , for the first trial was made of himself .

God usually retaliates and dealeth with men , according to the manner and way of their wickedness . The sin and suffering oft meet in some remarkable circumstance . Babylon hath blood for blood : Jacob cometh as the elder to Isaac , and Leah cometh as the younger to Jac●b : He that denied a crumb , wanted a drop : Asa that set the Prophet in the stocks , had a disease in his feet . Sodom sinned in fulness of bread , and it is expresly noted , that their victuals were taken from them by the four Kings . Their eyes were full of uncleanness , and they were smitten with blindness : They burned with lust , and were burned with fire : They sinned against nature , and against the course of nature , fire descends and consumes them , Sisera annoy's Gods People with his Iron Charets , and is slain by a nail of Iron . Jesabels bra●s , that devised mischief against the innocent , are strew'd upon the stones : By a Letter sent from Jezreel , she shed the blood of Naboth , and by a Letter from Jezreel , the blood of her sons is shed . Nebuchadnezzar destroyed Solomons Temple ( the seven years work of so many thousands ) therefore he is turned a grazing , and seven seasons pass over him . The blasphemers in the Revelations , gnaw their tongues through pain ; and Dives was tormented in that part chiefly , Cyprian yielding the reason of it , Quia lingua plus peccaverat .

Thus God delights to give men their own , to pay them home in their own coyn , to remete them their own measure , to beat them with their own weapons , to over-shoot them in their own bows , and to shape their estates according to their own patterns . When it is thus ; know the sin by the judgement , and silence murmuring ; Adonibezek , an Heathen , observed , As I have done , God hath done to me .

With what judgement ye judge , Mat 7.2 . ye shall be judged : and with what measure ye mete , it shall be measured to you again .

The Gospel .

THE word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Of to b●●e , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nuntius 〈◊〉 unutium : Evangelium , signifieth glad-tidings , that is the proper notation of the Original word : And the same may our English word [ Gospel ] admit ; for Spel in ancient signified speech ; Gespel then is a good speech . Or quasi , Gods-spell , Gods power or charm , to call us to be Christians , as Romans 1.16 . The Gospel is the Power of God unto salvation , to every one that believeth .

It is sometimes taken for the Sacrifice which the Heathen offered to their gods , It is so used in Xenophon . Homer Odyss . for joyful news . And sometimes for the reward which is given to him who bringeth glad-ridings . In Scripture it is taken for glad-tidings in general : For the history of Christ . But by an excellency it is restrained to signifie , The most joyful message of salvation : And sometimes for the publishing of the Doctrine of Christ .

Consider the Gospels 1. Antiquity . 2. Excellency .

It is at least as old as Moses , which was the first writer that we read of . The Athenians thought it to be a new Doctrine . Yet it is as ancient as Moses , nay , as Adam : for the Doctrine of the Gospel was in Paradise .

The Law was before the Gospel , yet the Gospel is more worthy than it : darkness went before the light ; the night before the day : yet the day is more glorious than the night . All creatures were made before man , yet man excelleth them all . The Sword-bearer goes before the Major , yet he is not greater than the Major . All things are not to be esteemed by their precedency and priority in the world : There cometh one after me ( said John ) yet in honour and dignity he is before me . So the Gospel cometh after the Law , yet it is more excellent than the Law .

In the Law there is nothing but matter of fear , in the Gospel of love ; in the Law God is against us , in the Gospel he is Emanuel , God with us . The Law curseth , the Gospel blesseth ; The Law is a denunciation of wrath , of a curse against us , because of transgression ; only the Gospel is an annunciation of mercy and forgiveness : That breatheth forth only a cold blast , a North-wind of threatening ; this sendeth forth a warm gale , a South-wind of Promise . The office of the Law is to accuse and terrifie , of the Gospel to heal and comfort : Finally , the Law is a killing Letter , but the Gospel a quickning Spirit .

Great and many are the blessings brought upon the world , even upon the heads of those who unfainedly believe the Gospel . Viz. 1. Reconciliation with God ; not only of God unto us , but of us unto God ; which is , the staying or taking away that enmity against God , and those hard thoughts of him , which lay burning and working in our inward parts ; together with kindling of a spirit of love towards him , and the raising of an honourable opinion in us of him , in the stead thereof , 2 Cor. 5.18 , 19. Rom. 5.10 . Col. 1.21 . 2. Justification , or righteous-making in the sight of God , setting us free from all guilt , demerit and imputation of sin whatsoever , Act. 13.38 , 39. Rom. 3.21 , 22. & 5.9 . 3. Adoption , or relation of Son-ship , John 1.12 , 13. Rom. 8.14 , 15. Gal. 3.26 . & 4.6 , 7 , &c. 4. Mortification of the body of sin and death which is in us . The Gospel ministers wisdom and strength to do it , Rom. 6.3 , 4 , 5. Col. 3.3 , 5. 1 Pet. 4.1 . 5. Our vivification to a more excellent life , an inspiration of a new principle of vital motions and actions , far more honourable and august than our former , Rom. 6.4 . Jam 1.18 . Eph. 2. 6. Peace with God , that of Conscience also , Rom. 5.1 . Act. 10.36 . Rom. 10.15 . Eph. 3.17 . 7. Redemption and deliverance from the wrath and vengeance to come , 1 Cor. 1.30 . Eph. 1.7 . Col. 1.14 . 1 Thes. 1.10 . 8. The Gospel lifts not up the world , with the hope and expectation of a Redemption or deliverance from the wrath which is to come ; but of an investiture and possession also of the glory which is to come : Yea , it carries on them who believe , so far in the ways of righteousness and peace , until they be ready to enter into the city of the great King . Col. 1.12 . Act. 20.32 .

Hence the Gospel must needs be a doctrine of ●oy . Many of the Jews whom the thunders of Sinai , the terrours of the Law moved not ; John Baptist wins with the Songs of Sion . To which put pose S. Cyril mystically interpreting those words of the Prophet Micah 4.4 . That every man should sit under his vine , and under his fig-tree ; observeth , that Wine is an emblem of joy , the Fig-tree of sweetness ; and by both is shadowed that joy which the Evangelical doctrine should produce in those who sit under the preaching of it . Indeed , those doctrines which reveal God and Christ , can only give solid comfort unto the soul ; and these doctrines are no no where made known but in holy Writ ; and they are most clearly delivered in the Gospel .

The Gospel holds forth the New Covenant , ( that constellation of Promises ; ) so called , not simply , but in respect of the discovery of it ; as we call some places the New world . Unto this Covenant , the Sacraments are the Broad-seal , and the Spirit is the Privy-seal . This Covenant was a great chearer to Davids heart , 2 Sam. 23.5 . He hath made with me an everlasting covenant , ordered in all things , and sure : Which is all my salvation , and all my desire .

Also Christs Testament and last Will : And this is the comfort of Gods elect , that Heaven is conveyed unto them by legacy : All that God requires of us , is , to take hold of his Covenant , and to receive his gift of righteousness ; And this also he hath promised to cause us to do , writing his law in our hearts , &c.

And truly , the Gospel is chiefly promissory ; yea , it is a Promise , and that such as hath many Promises in the womb of it ; and those ( as the Apostle Peter calls them , 2 Pet. 1.4 . ) exceeding great and precious ; not of temporals , but spirituals , nay , eternals . Fellowship with God , remission , adoption , eternal life ; what not ? are the choise and precious benefits which the Gospel revealeth and offereth to us . So that it is a treasury of divine riches , a storehouse of the souls provision , a Cabinet of heavenly pearls ; all things truly good , and justly desireable , being contained in , and conveyed to us by it .

Besides , the preaching of the Gospel is the bell whereby we are called to eternal glory . As by the sound of a trumpet the people were called together in the time of the Law ; so this is the Silver-trumpet sounding in our ears , whereby we are called to the Kingdom of Heaven .

The common opinion is ( and the most antient Copies say as much ) that Matthew wrote his Gospel eight years after Christ ; Mark , ten ; Luke , fifteen ; and John , forty two .

Plato , when ready to die , blessed God for three things , 1. That he made him a Man . 2. That he was born in Greece . 3. That he lived in the time of Socrates .

David Chytraus also blessed God for three things , 1. That he had made him a Man , and not a Beast . 2. That he had made him a Christian , and not a Pagan . 3. That he had his education under those excellent Lights , Luther and Melancthon .

Austin wished but to have seen three fights , 1. Romam in flore , Rome in the flourish . 2. Paulum in ore , Paul in the Pulpit . 3. Christum in corpore , Christ in the flesh .

But greater is our happiness in enjoying the Gospel , Vers. 17. Mat. 13.16 . Blessed are your eyes , for they see ; and your ears , for they hear . For verily I say unto you , that many Prophets and righteous men have desired to see those things whi●h ye see , and have not seen them ; and to hear those things which ye hear , and have not heard them .

We have the Turtles voice , the joyful sound , the lively Oracles . The Sea ab out the Altar was brazen ; and what eyes could pierce thorow that ? Now our Sea about the Throne is glassie , like to Chrystal , cleerly conveying the light and sight of God to our eyes . All Gods Ordinances are now so cleer , that we may see Christs face in them , and be transformed into the image and similitude of Christ .

Behold , I bring you good tidings of great joy , which shall be to all people .

How beautiful are the feet of them that preach the Gospel of peace , Luk. 2.10 . Rom. 10.15 . and bring glad tidings of good things !

Repe●t ye , Mark 1.15 . and believe the Gospel .

Christs Humiliation .

Incarnation .

The Scripture tells us , how that man comes four ways into the world . Aug. Serm. 20. de Temp. 1. By the help of man and woman ; so all are usually born . 2. Without any man or woman ; and so the first man was created . 3. Of a man without a woman ; and so was Eve made . 4. Of a woman without a man ; and so was Christ born . So that Christ birth differs from the birth of others .

He that was more excellent than Angels , became less than Angels , Vt nos aquaret Angelis , minoratus est ab Angelis . He that laid the foundation of the earth ; and made the world , was himself now made : Factor terra factus in terrâ ; Creator coeli creatus sub coelo ; being the Child of Mary , sine quo pater nunquam fuit , sine quo mater nunquam fuisset . So that ( as David sang , This is the day which the Lord hath made ; ) we may say , This is the day wherein the Lord was made , we will rejoyce and be glad in it .

This was that Holy , that Stone cut out of the mountain without hands , that Flower of the field , growing without mans labour .

When the fulness of the time was come , God sent forth his Son made of a woman . Gal. 4 4. Joh. 1.14 . 1 Tim. 3.16 . And the Word was made flesh , and dwelt among us . God was manifesi in the flesh .

Passion .

It was a great kindness which Abraham shewed unto Lot , when he hazarded his own life and the lives of his family , to recover him out of the hands of Chedarlaomer : But not comparable to that kindness which our Kinsman the Lord Jesus shewed us , when he gave his life to deliver us from the hand of our enemies .

Mortuum Caesarem quis metuat ? Sed morte Christi quid efficacius ? If Caesar he once dead , who will ●ear ? Christ , even when dead , is terrible to his enemies . Nothing more effectual than his death ; By suffering death , he destroyed him who had the power of death . When he was condemned of man , he condemned sin , that it should not condemn man . Passus est ut infirmus , operatus ut fortis ; Aug. He suffered as a weak man , but wrought as a strong one . As the Serpent without life erected in the wilderness , overcame the living serpents that stung Israel : So the Lord Jesus by suffering death , slew that Serpent , that living in us , had stung us to death .

Sanguis ejus effunditur , Patre ordinante , filio volente , Spiritu sancto dante , Gorran . Judâ tradente , Judaea procurante , Pilato judicante , Gentili exequente .

The High Priest under the Law , as he was a type of Christ in sundry respects , so likewise in his death . He who killed a man negligently , fled to the City of refuge , and stayed there until the death of the High Priest , and then he was free : Jesus Christ by his death frees us , and sets us at liberty .

One saith , Christ continued in his torment twenty hours at the least . Others say , Sedul . Hom● . ● that he was so long on the Cross , as Adam was in Paradise in pleasure . Origen de morte magni Regis .

The Theeves fared better on their Crosses , than Christ on his ; for they had no ●rrision , no superscription , no taunts , no insultations ; they had nothing but pain to encounter , but death to grapple with ; but he death and scorn .

Pro servis dominus moritur , pro sontibus insons , Pro aegroto medicus , pro grege pastor obit ; Pro populo rex mactatur , pro milite ductor Pro opere ipse opifex , pro homine ipse Deus .

As Eve came out of Adams side sleeping , so the Church is taken out of Christs side bleeding ; Vt effundatur sanguis Christi , ne confundatur anima Christiani . A flux of blood in the head , is stanched by opening a vein in the foot : But here to save all his members from bleeding to death , blood must be drawn from the head .

Which of Christs senses was not a window to let in sorrow ? He sees the tears of his Mother , hears the blasphemy of the multitude , is put to death in a noisom place to his scent ; his touch felt the nails , and his taste the gall , a reed for reproach is put into his hand , a diadem in scorn is set upon his head ; his head harrowed with thorns , his face ( of whom it was said , Thou art fairer than the children of men ) is all besmeared with the filthy spettle of the Jews ; those eyes clearer than the sun , are darkned with the shadow of death ; those lips ( which spake as never man spake ) are now drenched in gall and vinegar ; Nam cum mortis aculcum non possit accipere natura deitatis ; noscendo tamen , s●scepit de nobis , quod pati posset pro nobis . Leo. Serm. 8. de Pas . Hoc primum tormentum , & magnum mysterium , quod passibilis factus est . Hillar. de Trin. l. 10. Christi humilitas est nostra sublimitas , Christi crux nostra victoria , Christi patibulum noster triumphus . Orig. Hom 8. L. 9. and those feet that trampled on the Powers of darkness , are now nailed to the footstool of the Cross .

Though Christ were both God and Man , yet he suffered not in his Divine , but in his Humane nature ; which may be thus illustrated : 1. A Man ( we know ) consisteth both of soul and body ; and yet when he is dead , we do not understand it of his soul , for that cannot die , but his body only . 2. Thus : The Sun shines on a Tree ; the Carpenter cuts down the Tree , but wounds not the Sun . 3. Or as the two Goats mentioned Levit. 16. the one is slain , but the other escapes ; so of Christ in his two natures .

God the Creator suffers in the flesh , that the flesh of the creature should not suffer for ever . God himself reconciled the world unto himself ; God himself became Mediator ; God himself redeemed Mankind with his own blood ; He who was offered , assumes the flesh of the creature , and becomes Reconciliator .

We may say of Christs bloody sweat , what the Poet Lucan having his veins cut , dying said , Sanguis erant lachrymae , quaecunque foramina novit Humor , ab his largus manat cruor , ora redundunt , Et patulae nares : sudor rubet : omnia plenis Membra fluunt venis , totum est pro vulnere corpus .

Englished by D.T.

His blood were tears , and what pores sweat did know , Blood in great plenty did spring forth and flow , Through 's mouth and nose : his sweat was red , each lim Swet with full veins , all 's but one wound in him .

Read Isa. 53. all along .

His own self bare our sins in his own body on the tree ; 1 Pet. 2.14 . that we being dead to sin , should live unto righteousness , by whose stripes ye were healed .

Is it nothing to you , 1. am . 1.12 . all ye that pass by ? Behold and see , if there be any sorrow like unto my sorrow , which is done unto me , wherewith the Lord hath afflicted me , in the day of his fierce anger .

Descensio Christi ad Inferos .

Sepultura Christi est requies Christiani . Ambros .

Buried our Saviour was , 1. That none might doubt of his death . 2. That our sins might be buried with him . 3. That our graves might be prepared and perfumed for us , as so many beds of roses , or delicious dormitories . Isa. 57.2 .

If Christ did descend personally into Hell , he must either descend in body or in soul . Now his body could not go into hell , for that was laid in the grave that very night , by Joseph of Arimathea . And for his soul , that could not be in hell ; for Christ said to the Thief upon the Cross , This day shalt thou be with me in Paradise ; And how could that be , if his soul did then go thither ?

Again , there was no end why Christ should do thus , Either ( as the Papists hold ) to bring souls out of hell : Vestigia nu●●a retro●sum . Because this is a rule in Divinity , That souls that are once in bell , shall never come out thence . Or to make further satisfaction for the sins of his people upon earth ; because Christ had fully satisfied Gods wrath upon the Cross , and therefore cried out , It is finished . Or to vanquish and overcome the Devil ; because he spoiled Principalities and Powers , and triumphed over them in the same Cross .

Christ by dying destroyed him who had the power of death , that is the Devil . Heb. 2.14 .

His Resurrection .

When the Philistines thought they had Sampson sure within the Ports of Azzah , he arose at midnight , and took the doors of the gates of the City and the two posts , and carried them away with the bars thereof on his shoulders , up to the top of the mountain which is before Hebron . But our mighty Conqueror and Deliverer , Qui agnus extite●at in passione , factus est L●● in resurrectione . Bernard . hath more excellently magnified his power : For being closed in the grave , the Sepulchre sealed and guarded with soldiers , a stone rolled to the mouth of the grave , and he thus clasped in the bands of death ; He rose again the third day , before the rising of the Sun , he carried like a Victor the bars and posts of death away , ●s upon his shoulders , and upon the Mount of Olives he ascended on high , leading Captivity captive .

The manner or specialty of Christs rising .

1. In the same Body that fell ; Feel it ( saith he to his Disciples . ) Else no resurrection . And in this proportion all rise .

2. So as he saw no corruption , because he knew no sin . A specialty and priviledge above the sons of men , who must say to corruption , Thou art my father .

3. By his own power : I have power to lay down my life , Virtute proprid ut victor prodi●t d● sepulturâ . Idem . and to take it up again .

4. As a Common blessing , as a Representative , and not as a Private person . All his did the same with him , that were within the purchase of his blood .

Our Phaenix consumed to ashes , is now revived ; The young Lyon of the tribe of Judah , of late sleeping in the grave , by the quickning yell of his Sire , viz. the Power of the Godhead , was raised and roused up ; The stately Stag resumed his shed horns ; The late withered Flower of the root of Jesse , reflourished ; The Sun of Righteousness once shadowed with a cloud , and eclipsed with disgrace , shineth put again with brighter beams .

All was done for which he was put into the grave ; and why should he be kept any longer in prison , the debt being paid ?

Christ is risen from the dead , 1 Cor. 15.20 . and become the first fruits of them that slept .

Ascension .

As the Grissin is like a Lamb in his legs , the Lyon in his back , and the Eagle in his beak ; so Christ in his Passion was a Lamb , in his Resurrection a Lyon , and in his Ascension an Eagle ; for , He went away to his Father .

Christus ascendit .

Quo ? In coelum Aërium , Stellatum , Empyreum .

Which is called , Domicilium Dei , Angelorum & hominum beatorum ; novus Mundus , Coelum novum , Coelestis Hierosolyma , Paradisus , Sinus Abrahae , &c. Thus , Christus excelsior coelis factus .

Secundum quam naturam ? Humanam , hinc localiter & visibiliter .

Quâ potentiâ ? Suâ , non alienà .

Quando ? 40 dies post Resurrectionem , ut 1. Certi simus , de ejus resurrectione . 2. Instruat suam Ecclesiam de regno suo , ut discerent quae docerent discipuli .

Effecta sequentia , 1. Intercessio Christi . 2. Nostra glorificatio . 3. Testimonium peccata esse remissa . 4. Christum victorem esse . 5 Missio Spiritus . 6. Nunquam nos carere consolatione . Christum nos semper defensurum .

Hinc in c●elum circumfusa nube sublatus est , ut hominem , quem d●lexit , quem induit , quem à morte protexit , ad patrem victor imponeret . Cypr. de Idol . van.

Thou hast ascended on high , Psal. 68.18 . thou hast led captivity captive . When he ascended up on high , Eph. 4.8 . he led captivity captive , and gave gifts unto men . For such an high Priest became us , Hebr. 7.26 . who is holy , harmless , undesiled , separate from sinners , and made higher than the heavens .

His session at the Fathers right hand .

A King having an onely begotten , may set him in the throne as heir and successor to reign with him , and use right of dominion over all , as partner in the Empire . Thus David dealt by Solomon ; Vespasian by Titus ; and our Henry 2. by his eldest son Henry , whom he crowned while he was yet alive , though afterwards he suffered him not to be what himself had made him .

This Exaltation of Christ , Christus sedet ut judex , stat ut vindex . is an argument sufficient to prove his Deity : He that sitteth on the right hand of the Majesty on high , is God . Scripture doth not say , he standeth , ( though in another sense he is said so to do , ) that belongs to servants and inferiors ; but he sitteth . Kings , Senators , Judges , sit when they hear causes .

He sits , not at the commandment or appointment of another , but of himself : He knows his place , and takes it ; not at the left hand , but , which is higher , at the right hand : his Fathers Equal .

Out of this we have two notable comforts .

If Christ sitteth above in the highest places , then he beholdeth all things here below . A man that is upon the top of some high Tower , may see farre ; and Christ being in the high Steeple and Tower of Heaven , can see all things on Earth . If the wicked be laying of plots and snares against his children , Christ being in Heaven sees them , and in due time will overthrow them : He that sitteth in Heaven laugheth them to scorn . Moreover , this is a singular comfort , that our Head , King and Defender is in Heaven , and hath equal power , glory and majesty with God : We have a friend that sitteth on the right hand of God , and hath all power in Heaven and Earth ; therefore let us fear nothing ; he will keep us , none shall do us any harm , but it shall all turn to our good in the end .

As Christ sitteth in the heavens , so we shall one day sit there with him . Many shall come from the East , and from the West , and from the North , Luk. 13.29 . and from the South , and shall sit down in the Kingdom of God . Mat. 19.28 . Ye shall sit on the twelve seats , and judge the twelve Tribes of Israel . Which is not spoken of all the Apostles , for Judas never sate there : nor yet of the Apostles only , but of all Christians : Know ye not that we shall judge the world ? We shall one day sit in heavenly places with Christ : we sit there already in our Head , but we shall likewise sit there in our own persons with our Head .

Let this comfort us against all the calamities of this life : here the children of God are oftentimes made the wickeds footstools , they sit on them , and tread on them . A rich man ( though wicked ) shall be more esteemed . Here they sit as forlorn persons , none regards them . Many times they sit weeping and wailing for their sins , for their sufferings : But let this comfort us against them all ; how contemptible soever we sit here , we shall sit with Christ Jesus , though not in that degree of glory , yet in the same Kingdom of glory with him for ever .

This man after he had offered one sacrifice for sins for ever , Heb. 10.12 . sate down on the right hand of God . Cap. 8.1 . We have such an High Priest who is set on the right hand of the Majesty in the heavens . To which of the Angels said he at any time , sit on my right hand , Cap. 1.13 . until I make thine enemies thy footstool ?

Intercession .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is attributed in Scripture both to Christ and the Spirit ; but when it is attributed to the Spirit , it is rendred by Comforte ; when to Christ , by Advocate : And not without reason , since the Spirits work is to speak comfortably to us , and Christs to plead powerfully for us .

It is said , The Holy Ghost maketh intercession for us : yet the Holy Ghost is not our Intercessor : He doth not in our nature pray for us as Christ doth , Rom. ● . 26 . but he teacheth us to pray : Neither doth he in his own person make intercession with sighs and groans : for the Holy Ghost cannot sigh and groan , but he stirres up to it .

Christus Oratur à nobis , As the Father . Orat in nobis , By his holy Spirit . Orat pro nobis . As our Advocate .

Oramus Ad illum . Per illum . In illo . Aug.

Ad Deum non opus est suffragatore , sed mente devotâ ; for Christ is our eye , whereby we see the Father ; and our mouth , whereby we speak to the Father : And none is in such favour with the Father , as the only Son that lyeth in his bosome .

When Christ is said to intercede , we must not imagine he doth it in heaven , after the same manner he did when he was on the earth , to fancy a supplicating voice , bended knees , with sighs and groans , or with strong cries and tears : This suiteth not with the Majesty of Christ in heaven , neither doth he it after such a carnal manner : But Christ is said to make intercession for us two kind of wayes .

1. Non voce sed miseratione : not by uttering any voice to his Father ; but by having pity and compassion on us .

1. By a fourfold presentation , Vnigenito filio Deum pro homine interpellare est apud coaeternum patrem s●ipsum hominë demonstrare . Greg. l. 21. Moral . c. 13. viz. 1. Of his Person in both natures , Divine and Humane . 2. Of his merit , the force and efficacie of his Passion , the recordation of his obedience . 3. Of his will and desire in our behalf , not in a begging or precarious way , yet he signifieth it . 4. Of our Prayers and Supplications which we make in behalf of our selves and others , and the Prayers of the Church which she maketh in our behalf . He perfumes our prayers with the odour of his sacrifice , and so presents them to his Father .

The consideration of Christs perpetual intercession in Heaven for us , may be singular comfort to all Christians . Preces sacrisicii sai odore sanctificat . Calv. We count him happy that hath a friend in the Court : then how happy are we that have such a friend as Christ in the Court of Heaven ? Say on my Mother ( said Solomon to Bathsheba ) I will not say thee nay : So saies God the Father to Christ , Say on my Son , make intercession for thy members , I will not say thee nay . Blessed are we that have such an Intercessor , let us flie to him : Only let us not grieve him with our sins , but glorifie him by an holy life : then we may boldly commence our suits to him , and he will prefer them to his Father , to our everlasting joy and comfort .

We have an Advocate with the Father , 1 Joh. 2.1 . Jesus Christ the righteous . Christ is entred into heaven it self , Hebr. 9.24 . now to appear in the presence of God for us . He ever liveth to make intercession for us . Cap. 7.25 .

Predestination .

JNterpreters have observed , Praedestinare nihil aut majus aut minus significat quàm destinare . Chamierus . that this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that signifies to predestinate , is but six times found in the New Testament , and never in the Old . And it is used , either De rebus , concerning things , twice , Acts 4.28 . and 1 Cor. 2.7 . Or else De personis , concerning persons , four times , Rom. 8.29 , 30. and Eph. 1.5 , 11. And so , Significat non simpliciter praedestinare ad aliquid , ( saith Mr. Leigh out of Zanchy ) Sed ita praedestinare ad aliquam rem , ut etiam sines terminos constituas , Qu●tenus pro objecto habet homines , est aeternum et immutabile Dei decretum de suturo hominum statu aeterno . Wendelinus . quibus ad rem consequendam certò deducatur is quem praedestinasti ; puta media omnia , tempus loca , & alia id genus .

They say it is never applied to Reprobates . However , Divines under Predestination , do usually consider the Decree both of Election and Reprobation .

It will not be good for any to teach this Doctrine , till they have well learned and digested it ; for about it have been many disputes , with unhappy issue ; and it is a Doctrine which hath been ( if it be not by some at this day ) much misused and exagitated .

In Rom. 8. we see our calling was according to Gods purpose ; Crit. Sacr. so I say , our calling , justification , glorification , do depend upon Predestination , not Predestination upon them .

Before Augustines time , Prelates and Doctors of the Church ( some I meane ) having no occasion to enter into an exact handling of this point ; taught that men are Predestinated for the foresight of some things in themselves ; of which opinion was Augustine at first , but after reclaimed .

But it seems the will of the Arminians , hath made a foord in the depths of God ; it hath found out the wayes that are past finding out . It made Paul stand at a stay , and cry , O the depth ! 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but these lead along their Scholars , that they passe over almost with dry feet . The path of Election and grace is discovered , and these men will tell you the reason of Gods counsel .

But we say ( and so doth the Scripture ) Elegit nos ab aterno , & ad gratiam & ad gloriam , & ad salutem & ad salutis viam , quam praeparavit ut in ea ambulemus . Act. 18.48 . Crediderunt quotquot erant ordinati ad vitam etaernam . Credere est effectum ordinationis .

The Turks use to say , what is by God written in a mans forehead before his birth , cannot in his life be a voided . But let none be so sottish and blasphemous , as to say , If I be predestinated to be saved , then I may live as I list ; for howsoever I live , I must he saved : And if I be predestinated to be damned , all my care cannot alter the counsel of God ; And therefore our best way is to take our pleasure while we may .

From whence hast thou this collection ? not from God and his Word , but from the Devil and thine own ignorance . For , put the case ( as a Divine saith well ) thou wert on the top of an high Tower ; God hath predestinated , that thou shalt come safely down , or break thy neck in coming down : wilt thou now leap down upon this reason , neglecting the ordinary way ? I trow thou wilt not trust thy body upon these termes ; then art thou mad so to trust thy soul . God hath predestinated thou shalt live to the end of this present day , or that thou shalt die before night , wilt thou upon this drink poyson , &c. Saying , why ? If God have predestinated that I shall live , I shall live though I eat poyson : If to die , I shall die , though I be never so careful ? If thou beest in thy right mind , thou wilt not do thus .

Hezekiah had the assurance of prolonging his life fifteen years , yet neglected not the means of preserving his life . So the Predestination of God , ought not to make us carelesse of the means of salvation .

Origen maketh mention of one who being sick , and desiring to send to the Physician , was perswaded by his friend not to send ; for , saith he , If it be appointed you shall die , the Physician cannot help you : if to live , you shall not need him . The sick man of a sounder brain than his friend , excellently answered : Nay , if it be appointed I shall live , I will send for the Physician , that such appointment may take effect .

Thus God hath predestinated me to be saved ; So hath he predestinated me to be called and justified , before I be saved . Though glorification necessarily follow Predestination , yet not immediately , but there are means from one to another , which God hath predestinated to be used . As thou art predestinated to glory , so also by the same act to holinesse , without which he hath predestinated to save none .

It is therefore concluded , that this opinion then is most absurd in reason ; and also most blasphemous . And this for certain , that whosoever thinketh , reasoneth , and liveth thus ; In that time he can have no assurance that he shall be saved : And if he continue thus to the end , there can be no greater sign of a mans reprobation and damnation .

For whom he did foreknow , he also did predestinate . Rom. 8.29 . Having predestinated us unto the adoption of Children by Jesus Christ to himself , Eph. 1.5.11 . according to the good pleasure of his will . Being predestinated according to the purpose of him , who worketh all things after the counsel of his own will .

Election .

Christus est caput electorum , non causa electionis .

Shall Pilate be resolute , and say , what I have written I have written , Electio est voluntas divina conferendi gloriam singularibus quibusdam personis , cum praeteritions aliorum . Daven . and not alter it ; and shall God revoke ?

Some there be ( saith Master Philpot ) that for an extream refuge in their evil doings , run to Gods Election , saying , If I be elected , I shall be saved what ever I do ; but such be great tempters of God , and abominable blasphemers of his holy Election : These cast themselves down from the Pinacle of the Temple in presumption , that God may preserve them by his Angels thorow Election .

We are elected to the means as well as to the end , to sanctification as well as salvation .

As for the opinion of Vniversal Election , that is plainly exploded : Act. & Mon. All are not called , and therefore all are not elected .

True it is , God hath his chosen among all : Among Harlots , as Rahab : Elegit qui è multi● aliqu●● legit . among Publicans , as Zacheus : among the Pharisees , as Nicodemus : among Persecutors , as Paul : Euseb. among Thieves , as the young man , whom St. John recalled : Among poor distressed servants , as Onesimus , &c. Therefore we are to preach to all .

The Elect have admirable felicities , above all the men in the world . For , 1. They have most dear acceptation with God , Eph. 1.5 . 2. They are adopted to be the children and heirs of God in Christ , Eph. 1.4 . 3. They have the pleasures of Gods house , Psal. 65.4 , 5. 4. In adversity they are sure of countenance , Isa. 41.8 , 9. protection , vers. 10. Avenging of their wrongs , Isa. 41.11 , 12. Luk , 18.8 . Deliverance and victory , Zach. 1.17 , 20 , 21. 5. The non-suting of all actions and accusations in heaven against them , Rom. 8.35 . 6. They are made the friends of God , Joh. 15.5 , 16. 7. They are assured of Preservation to the end , Mat. 24. 8. They shall obtain glory in Jesus Christ , being chosen to salvation , 2 Thes. 2.13 , 14 , 15.

There be divers Infallible signes of Election : As , 1. Seperation from the world . 2. A sole relying upon Jesus Christ , and the Covenant of grace in him ; so as we trust wholly upon him for righteousnesse and happinesse , Tit. 1.1 . 3. The sanctification of the Spirit , 2 Thes. 2.13 . 4. The testimony of the Spirit of Adoption , Rom. 8.15 . 5. The conformity of Christians unto Christ , both in active and passive obedience .

The foundation of God standeth sure , 2 Tim. 2.16 . having this seal , The Lord knoweth them that are his .

Give diligence to make your Calling and Election sure . 2 Pet. 1.10 .

Reprobation .

Certain it is ( how offensive soever this doctrine be to the common people , Reprobatio est , praedestinatio quorundam ad aternam mortem , propter peccata infligendam ; ad declarandam justitiam divinam . and distastful to flesh and blood ) that wicked men are appointed from everlasting , to the enduring of the miseries which are inflicted upon them , in this life or in Hell .

Yet because for present we cannot understand how this should be , and perhaps may be much troubled about it ; therefore to ease our minds , and to assure us there is no hard dealing in God , let us seriously consider , 1. Seeing God hath comforted us , and trusted us with many clear points of Knowledge ; cannot we be contented that God should speak darkly to us in one point ? Especially when we are told that is a point unsearchable : And the rather , Rom. 11.32.33 seeing weak Christians are not tied to eat strong meat , they may safely let this doctrine alone . 2. Sin is no effect of Reprobation , but onely a consequent . Gods decree doth not force any man to sin . 3. That God is no way an Author of sin ; for whereas the most that can be objected is , Rom. 9. That God hardeneth whom he will , All sound Divines are agreed , that God doth not infuse any wickednesse from without in mens hearts : Reprobationis possitivae et damnationis causa , in ipsis vasis ad contumeliam preparatis haret . Pareus in 4 Gen. vers. 2. But whereas they are in themselves by custome in sin hardened , as a just judgment he gives them over to Satan and his power , but doth never restrain them from good , and the means of it . 4. Say not that sin came upon men by reason of the rigour of Gods Law , which is impossible to be kept ; for when God gave his Law at first , man was able to keep it ; and it came by his own default , that he was not able to keep it afterwards . 5. For thy self , if thou have truely repented , and do beleeve in Jesus Christ , and hast in thee the signs of a child of God ; for thy part thou art free from this danger , and out of all question in a safe estate , and therefore oughtest not to grieve , but rejoyce with singular praise to God .

I might enlarge , I onely adde , It should much satisfy us , that however , in the day of Jesus Christ , those mysteries of Religion shall be broken open , and all then shall be made clear unto us , as clear as the shining of the Sun at noon-day .

God lets Reprobates alone , which is a sad Omen , Hos. 4.14 , 17. Ezek. 16.42 . Never was Jerusalems condition so desperate : A man is ever and anon medling with his fruit-trees , paring and pruning , &c. But for his Oakes and other trees of the forrest , he lets them alone , till he comes once for all with his axe to fell them . Jude 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Pet. 2.8 . 2 Pet. 2 12.

Men who were before of old ordained to this condemnation . That is , written down , enrolled , set down in the black bill . Christ is a stone of stumbling , and a rock of offence , even to them which stumble at the word , being disobedient , whereunto also they were appointed . Opposed to chosen , vers. 9.

These , as naturall bruit beasts , made to be taken and destroyed . Rom. 9 . 2● .

— The vessels of wrath fitted to destruction .

Indeed Molinaeus saith well , Non dicit Deum ●o● aptasse adinter●tum ne vintretur dicere Deum eis indidisse peccatum , quo adexitium preparentur .

Gospel-Mercy and Grace .

Promises .

WHereas Jesus Christ is said to be the Mediatour of a better covenant , which was established upon better promises . It would be known , whether the New Test● have better promises than the Old ; Hebr. 8.7 . was not Christ promised to them in the time of the law , as well as to us in the time of the Gospel ? Did not God say to Adam , The seed of the woman shall break the serpents head ? To Abraham , in thy seed shall all Nations be blessed ? How then are our Promises better than theirs , when as Christ and the Kingdome of heaven were promised to them as well as to us .

Answ. In the promises there are those two things considerable , 1. The matter . 2. And the manner . As for matter and substance , the Promises were all one , both in the Old and New-Testament ; that is , Christ and eternal salvation by him , But ours in respect of the manner , are better and do excel theirs . For , 1. Their Promises were included within the narrow compass of Judea , our promises are blazed all the world over . 2. Their promises were published by men , by the Patriarchs , Prophets , which were but servants ; ours by Christ the Son of God . 3. They according to the promise had the graces of Gods spirit as well as we have , yet not in such abundant measure , as they be now poured out in the time of the Gospel . 4. Their Promises were dark and obscure , covered under the vail of many Ceremonies , and shadowed out by temporal things : Ours are more cleare and evident . 5. Theirs were at the delivery of the Law , with a condition , Do this , and live ; Cursed be he that continueth not in all things , &c. Ours , beleeve , and live . 6. The Sacraments whereby the Promises were confirmed unto them , were more hard and difficult : the cutting off the fore-skin , the preparing of a Lamb for every house : Ours are more easy and familiar : the sprinkling of a little water , the procuring of bread and wine . 7. Their promises were of things to come , there should come a Lamb , that should take away the sins of the world : Ours are of things already come and exhibited . This Lamb is come , and hath offered up himself on the Altar of the Crosse for us .

Thus hath God in mercy vouchsafed us better promises ; surely he looks for better obedience at our hand . To whom much is given , much is required .

See at once both the goodness and faithfulness of God ; his goodness , in that before he gave his Son , he gave the Promise of him ; he was Promissus priusquam missus ; first , assured verbally , then sent actually ; and his faithfulnesse , in that as he promised , so he gave him ; Sicut promissus sic missus , he was not more mercifully promised , than faithfully sent . Divine promises are as sweet bits to stay our stomacks , before the full meal of actual performances .

Promises ( saith Cyril ) are Christi manitissima ; Cyril . whereunto the righteous run and are safe . Dicta Jehove sunt dicta pura , we should expectare impletianem .

Divine promises shall be performed , as sure as the heavens are over our heads , and the earth under our feet .

God doth not pay his promises with fair words only , as Sertorius is said to do 〈◊〉 neither is he like Antigonus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( ignominiously so called , because ) forward in promising , slack in performing : but as his love moved him to promise , so his truth bindeth him to performe . When God hath once passed his promise , and so made himself a voluntary debter , he faileth not to performe it .

Though God will come according to his promise , yet he will have his peoples prayers lead him . Gods promises must be put in suit .

— Exceeding great and precious promises . 1 Pet. 1.4 . And thou saidst , Gen. 32.12 . I will surely do thee good . Remember the word unto thy servant : Psal. 119.49 . upon which thou hast caused me to hope .

Redemption .

Christ hath redeemed us both by price and power ; not as Moses that married a Black-more and she continued so ; but Christ changeth his . Those whom Christ hath redeemed by his blood , he doth also in some measure sanctifie by his Spirit .

For as in the natural body of man , 〈◊〉 . Andrewes . the Spirit ever goeth with the blood , there being in every part thereof an arterie to carry the spirit , where there is a vein to carry the blood : So it is with Christ , his blood and his Spirit go alwayes together ; so that his blood doth never cleanse any man from the guilt of sin , whom his spirit doth not in some measure sanctifie and free from the power and dominion of sin .

The Arminians Vniversal Redemption , is endeavoured to be founded upon 1 Cor. 1● . 22 . Rom. 5.18 . et alibi . Upon occasion of which places , an Armiman uttered these Blasphemies in publike ; Lord , thou saiest , thou art just ; if thou savest not all by Christ , as thou damnest all by Adam , I say , thou art not just : Lord , thou saiest , thou art love : if thou savest not all by the second Adam , as thou damnest all by the first , I say , Zach. 3.2 . thou art not love , and shalt light short of my love . O hellish blasphemy ! The Lord rebuke thee .

Our recreation or redemption , is a greater might and mercy than all the rest ; for in the creation God made man like himself , but in the redemption he made himselfe like man : Māgna est redemptio , cum et precium datur , et pecunia non videtur . Tertul. Illic participes nos fecit honorum suorum , hîc particeps est factus malorum nostrorum . In making the world , he spake the word onely ; but to redeeme the world . Dixit multa , et fecit mira . Passus est dura verba , duriora verbera . The Creation of the world , was a work ( as it were ) of his fingers , Psal. 8.3 . But redemption is called the work of his Arme , Psal. 98.1 . Also it is a greater work to bring men from sin to grace , than being in the state of grace , to bring them to glory ; because sin is far more distant from grace , than grace is from glory .

By Christ we have a plenary redemption of soul and body , out of the clawes of Satan . As the bird is in the fowlers net , so were we in the Devils snare : but we may say with them in the Psalme , the net is broken , and we are delivered ; yea , we are delivered eternally , we shall never fall into that bondage again . The afflictions whereunto we are incident in this life , viz. Sickness , poverty , malevolent tongues , imprisonment , death it self , &c. are temporal ; but our redemption and joy are eternal . Let that comfort us , in all the calamities of this life .

We love them that obtain a temporal redemption for us . If a young man be bound prentise to an hard Master , for fourteen or twelve yeares , and if one should buy out his Apprentiship and set him free ; would he not take himself much beholden to him ? If thou wert a Gall-yslave under the Turk , and one should rid thee out of it , wert thou not much beholden to him ? We were bound Prentises to Sathan , he kept us in his snare at his will and pleasure : being his bondmen , we should have remained in hell-fire world without end . Now Christ Jesus hath redeemed us , and made us the free-men of God , and Citizens of heaven ; how are we indebted to him ? Christ hath brought us out of the Gally of sin and damnation ; therefore let us sound forth his praises all the dayes of our life .

In the work of redemption God layes naked to us the tendrest bowels of his Fatherly compassion . For by giving us his Son , he shewed us all his love at once , as it were imbodyed . All other spiritual blessings meet in this , as the lines in the center , as the streames in the fountaine .

If the Centurion were held worthy of respect , because he loved our Nation ( said they ) and built us a Synagogue : What shall we say of Almighty God , who so loved our soules , that he gave his onely begotten Son , &c.

The end of our redemption is to serve God , we are redeemed from our old conversation , not to our old conversation : we are bought with the blood of Christ , not to serve the Devil , our selves , the flesh , the world : we have served them too much already : from henceforth we must serve God , Heb. 9.14 .

Christ hath therefore broke the devils yoke ( saith one ) from off our necks , Servati sumus ut serviamus . that we may take upon us his sweet yoke , and not carry our selves as sons of Belial . Serve we must still , but after another manner , as the Israelites did , when brought out of the Egyptian bondage : yet thou shalt keep this service , saith Moses , Exod. 12.25 .

Ye are not your own ; for ye are bought with a price : therefore glorify God in your body , and in your spirit , which are Gods . 1 Cor. 6.19 , 20

By his own blood Christ entred in once into the Holy place , Hebr. 9.12 . having obtained eternal redemption for us .

In whom we have redemption through his blood . Eph. 1.7 .

Ye know that ye were not redeemed with corruptible things , as silver and gold , — but with the precious blood of Christ , as of a Lamb without blemish and without spot . 1 Pet. 1.18 , 19.

Thou wast slain , and hast redeemed us to God by thy blood , out of every kindred , Rev. 5.9 . and tongue , and People , and Nation .

Reconciliation .

It is the note of Chrysostome upon the phrases of reconciling and making peace ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. hom. 3. in Colos. that the one implieth an enmity , the other a war ; and it is elsewhere asserted , that the wrath of God is revealed from heaven against all unrighteousnesse and ungodliness of men , and consequently , against men for all their unrighteousnesse and ungodliness ; in this respect it is that all men by nature are children of wrath . So long as man stood in his integrity , there was Pax amicitiae , a peace of amity and friendship between God and man ; but when man sought out many inventions , God was most justly provoked to anger . Thus at first , and ever since sin hath proved the make-bate , the kindle-coal , that incendiary between the Creatour and his creature .

The meditation of which may convince us of , 1. The odious nature of sin . Pro. 6.19 . No persons more abominable than the contentious ; Solomon justly declameth against him that soweth discord among brethren : That beatitude of our Saviour , Mat. 5.9 . carrieth in it according to the rule of contraries , a curse , Cursed are the peace-breakers , for they shall be called the children of the Devil . But oh ! how accursed and hateful a thing is sin , which hath broke the peace , not between man and man , brother and brother only ; but God and man , father and son . Let our anger wax hot against that which causeth his wrath to wax hot against us . 2. The miserable estate of a sinner , Caelestis ira quos premit miseres facit . Sen. Trag. because he is under the wrath of God . Divine anger is an unsupportable burthen ; No wonder if the Psalmist put the question , who may stand in thy sight , when once thou art angry ? Psal. 76.7 . Not Angels in heaven . Jude 6. Nor great men on earth , Rev. 6.15 , 16. David seeling some drops or sparks of this anger , saith , there was no rest in his bones by reason of it . Those that do not feel , have cause continually to be in fear . Mind this against Socinians . But now by Christ , we are not onely reconciled to God , but God is also reconciled to us : there being a pacification of Divine wrath by Christs death .

Under the Law the High-Priest made an attonement for the people , Levit. 16. So did Christ for his people . God and man were fallen out , Christ made us friends ; God was displeased with us , he pacified his wrath towards us : which the Father by an audible voice winesses from heaven , Mat. 3.17 . This is my beloved Son , In quo hominibus bona volu● . Euthym. in whom I am well pleased . That is ( as Cajetan and others ) Habeo in eo complacentiam ad redimendum & reconciliandum genus humanum .

As the salt waters of the Sea , when they are straitned thorow the earth , they are sweet in the rivers : so ( saith one ) the waters of Majesty and justice in God , though terrible ; yet being strained and derived through Christ , they are sweet and delightful .

In many things we offend all : who then can be saved ? Our sins for number exceed the sands of the sea , and the least sin is sufficient to throw us into hell without Christ . But by Christ we are reconciled to the father , and have peace with him .

Hence we may have a blessed calme lodged in our consciences , as when Jonah was cast over board , there followed a tranquility .

Let the meditation of this , Eph. 4.32 . cause a reconciliation amongst Christians ; forgiving one another , even as God for Christs sake forgave you . Consider , 1. God himself offers reconciliation to us , Jer. 3.1 . and shall we be so hard-hearted , as not to be reconciled one to another ? Let us be merciful as our heavenly Father is merciful . 2. All we do is abominable in the sight of God without it . Mat. 5.23 , 24. If thou bring thy gift to the Altar , and there remembrest that thy brother hath ought against thee : go thy way , first be reconciled to thy brother . Thou shouldst have done it before , yet better late than never . First seek the Kingdome of God . God should be first served , yet he will have his own service to stay , till thou beest reconciled to thy brother . If I speake with the tongues of men and Augels , if I come to Church , and heare never so many sermons , talk never so gloriously of Religion , &c. and dwel in hatred , be not reconciled , I am but a tinkling cymbal . 1 Cor. 13.1 . 3. We can have no assurance of our reconciliation to God without it . Mat. 18.35 . As the King dealt with his servant , so God will cast such into the Prison of hell for ever . This should make us all to quake . 4 We have no certainty of our lives . This night may our souls be taken from us . Jovinian the Emperour supped plentifully , went to bed merrily : yet was taken up dead in the morning . And if death take us , before we take one another by the hand , as a token of hearty reconciliation ; what shall become of us ?

We should not suffer the sun to go down upon our wrath . Johannes Eleemosynarius Arch-Bishop of Alexandria , Eph. 4.26 . Soc est in occasu , vir maximè honorande . being angry in the day with Nicetus a Senator , towards night sends this message to him , My honourable brother , the Sun is in setting , let there be a setting of our anger too . If we do it not within the compass of a day , yet let us do it within the compass of our lives . Aculeus apis , not Ataleus serpentis . Let not our anger be like the fire of the Temple , that went not out day nor night . Let us not say with Jonah , I do well to be angry , even unto death , Cap. 3.9 . Let our anger be the sting of a Bee , that is soon gone ; not the sting of a Serpent , that tarries long ; and it may be proves lethall .

Christ is a merciful and faithful High-Priest , Hebr. 2.17 . in things pertaining to God , to make reconciliation for the sins of the people .

He hath made peace through the blood of his Cross . Colos. 1.20 .

God hath reconciled us to himself by Jefus Christ , 2 Cor. 5.18 , 19 , 20. and hath given to us the ministery of reconciliation , viz. that God was in Christ , reconciling the world unto himself , and hath committed unto us the word of reconciliation : We pray you in Christs stead , be ye reconciled to God .

If when we were enemies , Rom. 5.10 . we were reconciled to God , by the death of his Son : much more being reconciled , we shall be saved by his life .

Glorie to God in the Highest , Luke 2.14 . and on earth peace , good will towards men .

General Calling .

It is the estate and condition of Christianity . For herein we are called to the service of God , in all parts of holiness , with promise of eternal reward through the merits of Christ .

So it is termed , because the means by which God worketh upon us , ordinarily is his Word , or the voice of his servants , calling upon us for amendment . And because through the mighty working of the Spirit of Christ , the voice of Gods servants speaking out of the Word , is directed unto us in particular with such power and life , and our dead hearts are so revived , that the doctrine is , as if God did speak to us in particular , we receiving the word of the Minister , as the very voice or word of Christ : Thus the dead hear the voice of the Son of God , and live . As also , because God would hereby note unto us the easiness of the work , he can do it with a word : As he made the world , and calleth up the generations of men , as the Prophet sheaketh , so can he in an instant with a word convert a sinner , He said , Let there be light , and there was light : So if he say , Let there be 〈◊〉 grace , there is presently true grace .

There is a twofold calling : 1. External , that general invitation , which by the preaching of the Gospel is made unto men , to invite them to come in unto Jesus Christ : most in the world are thus called , both good and bad . 2. Internal , when the Spirit of God accompanies the outward administration of the Word , to call a man from ignorance to knowledge ; and from a state of nature , to a state of grace . So that the first is alone by the outward sound of the Word ; But the other , not by the trumpet of the Word alone ringing in the ear ; but by the voice of the Spirit also , perswading the heart , and moving us to go to Christ .

Of this calling spake our Saviour Christ ; No man cometh to me , Inanis est serm● docentis , nisi intus sit qui docet . except the Father draw him , namely , by his Spirit as well as by his Word . Judas was called ; He was not a Professor alone , but a Preacher of the Gospel . Simon Magus was called ; he believed and was baptized . Herod w●s called : He heard John Baptist sweetly , and did many things that he willed him . Sundry at this day come to Church , hear Sermons , talk of Religion , that do not answer Gods call . Therefore let us intreat the Lord to call us effectually by his blessed Spirit , out of our sins , to holiness and newness of life .

If we be thus called , we shall receive the eternal inheritance , which Christ hath purchased for us . Let us be suiters to God , that he would make us partakers of this calling , that makes an alteration of us , 1 Cor. 6.9 , 11. If we were Idolaters , as Manasseh ; to call us out of our superstition and idolatry : If persecutors , as Paul ; to call us out of our persecuting : If we are Adulterers , as David ; to call us out of our uncleanness : If Drunkards ; out of our d●unkenness : If covetous oppressors , as Zacheus was ; to call us out of our oppression , and make us new creatures in Christ Jesus .

Excellently saith a Divine of our time ; There is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a seemliness appertaining to each calling : so here . We must walk nobly and comfortably , as becometh the heirs of God , and Co-heirs of Christ . Scipio , when a Harlot was offered him , answered , Vellem , si non essem Imperator ; I would , if I were not General of the Army . Antigonus , being invited to a place where a notable Harlot was to be present , asked counsel of Menedemus , what he should do ? He bade him only remember that he was a Kings son : So let men remember their high and heavenly calling , and do nothing unworthy of it . Luther counsels men , to answer all temptations of Satan with this only , Christianus sum , I am a Christian .

They were wont to say of Cowards in Rome , There is nothing Roman in them : Luth. in Gen.

Of many Christians we may say , There is nothing Christian in them . It is not amiss , before we be serviceable for the world , to put Alexanders question to his followers , that perswaded him to run at the Olympick games , Do Kings use to run at the Olympicks ? Every believer is Gods first-born ; and so higher than the Kings of the earth , Psal. 89.27 . He must therefore carry himself accordingly , and not stain his high blood .

Many be called , but few chosen . God hath saved us , and called us with an holy ( yea heavenly ) calling . Mat. 20.16 . 2 Tim. 1.9 . Heb. 3.1 . Eph. 4.1 . I beseech you , walk worthy of the vocation wherewith ye are called .

Conviction .

It is said , that Frogs will leave croaking , if but a Light be hanged over the lake wherein they are . A cleer discovery of the Truth , is a powerful means to muzzle the mouths of Hereticks .

God smiteth the earth with the rod of his mouth , and with the breath of his lips doth he slay the wicked . By his word he telleth a man ( as he did the Samaritaness ) all that ever he did . Yea , the Word is a most curious Critick , judging exactly , and disclosing the words which he speaks in his very bed-chamber , that is , in the most secret retirements of his heart .

Conscience alone hath but a weak light , and that light is partial ; but a serious application of the Word , discovereth wickedness , when our blind Consciences do not .

I was alive without the law once ; Rom. 7.5 . but when the commandment came , sin revived , and I died .

Conversion .

This is the main end of the Gospels ministery , to open mens eyes , and to turn them from darkness to light , and from the power of Sathan unto God .

We our selves may challenge no more , than S. Austin in his child Adeodatus , Nihil agnosco meum nisi peccatum ; I own nothing in our Conversion , but the faults and defects .

Bernard , for a certain time after his conversion , remained as it were deprived of his senses , by the excessive consolations he had from God . Cyprian confesseth to Donatus his friend , that before his conversion , he thought it was impossible for him to change his manners , and to find such comfort as now he did in a Christian life . Accipe quod sentitur antequam discitur . And so he goes on . Austin saith the like of himself . And the Eunuch after conversion , went on his way rejoycing .

Divines say , The infallible evidence of conversion , is when a man hath changed his first principles , and his last ends .

Cyprian called Caecilius that converted him , Novae vitae parentem . And doubtless , it 's an high honour to have any hand in such a work .

He which converteth a sinner from the error of his way , Jam. 5.20 . shall save a soul from death , and shall hide a multitude of sins .

I cannot here omit a passage of a very grave Divine : Mr. Ley his Pattern of Piety . 145. I have known ( saith he ) a person , who neither by education or affection was disposed to Popery , who having the ill hap ( when his Conscience was perplext ) to fall into the hands of a Popish Priest , upon this reason ( because ( as the Priest suggested ) that Religion afforded more comfort , because it had , and exercised , a power to pardon sin , which our Ministers neither did , nor durst assume unto themselves ) he became a Papist . Job 33.24 . But it is honour enough to Ministers ( and may be comfort enough to their hearers ) that God gives them commission to deliver a Penitent man from Hell ; not as the means ( for that is Christ alone ) but as instruments , 1. To apply Christ crucified , or rather risen again , unto him . 2. To pronounce his safety and salvation , upon the due use of that means . And this is the greatest honour that ever was done to any meer creature . Angels had never such a commission : They indeed are Ministers for the good of those that shall be heirs of salvation , Heb. 1.14 . But Ministers are called Saviours , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Obad. 21.

Take heed unto thy self , 1 Tim. 4.16 . and unto the doctrine : continue in them : for in doing this , thou shalt both save thy self , and them that hear thee .

Regeneration .

There are two parts in this work of grace : 1. The one is , Qua regeneramur , by which we are begotten . 2. The other is , Qua renascimur , by which we are born again . The one is Gods act purely ; the other implieth the manifestation of life in our selves . A distinction that serveth to clear some controversies in Religion .

The Word of God is the instrument of our Regeneration , being made prolifical and generative by the Spirit . The Father is the original cause : Jam. 1.18 . The Son is the meritorious and effective : And the Holy Ghost consummates and applies it , 1 Pet. 1.3 . through faith wrought and increased in us by the Word and Sacraments . So that here is God the Father's will ; God the Son's merit ; and God the Spirit 's efficacy : Tit. 3.5 , 6. By his overshadowing the soul , is the new creature hatched and brought forth .

When the Donatists upbraided Austin with the impurity of his former life ; he answered , How much more they blame my former fault , by so much the more I praise and commend my Physitian .

Miratúrque novas frondes & non sua poma , saith the Poet , Virg. Georg. 2● speaking of a graffed tree : So may Regenerate persons themselves , and all that behold them , wonder at the change which is wrought in them . Every man by his first birth is still-born , dead in sin ; by his new birth he becometh alive to God : As the Father said of the Prodigal , This my son was dead , and is alive . And surely , what difference was between Lazary lying dead in the grave , and Lazarus standing alive on his feet , the same is between a natural and a regenerate man . Yea , look what alteration there is in the same Air , by the arising of the Sun , the like is in the same person by the infusion of holiness .

Paracelsus in his second book De vita longa , saith , that Lepra curatur per regenerationem , Chymically ; it is to be understood , so Sin spiritually .

The Regenerate mans actions are as contrary to those that he did before , as fire and water ; so that it may be said of him , as it was once of Troy being taken , Senec. Thalamis Troja perlucet novis ; every act , word and work are all altered ; every chamber made new and swept , to entertain the Object of the regenerate .

It was a strange change that Satan mentioned and motioned to our Saviour of turning stones into bread : But nothing so strange as the work of Regeneration and Renovation , a turning of stony hearts into hearts of flesh .

In this great work , the substance of the Soul is the same , only the qualities and operations are altered . In Regeneration our natures are translated , not destroyed , no not our constitution and complexion . The melancholy man doth not cease to be so after conversion , only the humor is sanctified to a fitness for godly sorrow , holy meditation , &c. and so of the other .

The fountain of blessed Immortality , is the new birth ; which is the unmaking of a man , and the making of him up again . The whole frame of the old corrupt conversation is to be dissolved , that a better may be erected .

The dignity and necessity of this work , are motive enough to labour it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It s a being heaven born ( as the word imports ) from above ; and without it , Heaven will be too hot a place to hold us .

A man ( with Job ) may come to curse the day of his first , but shall never have occasion to curse the day of his new-birth .

Except a man be born again , he cannot see the Kingdom of God . John 3.3 .

Except a man be born of water and of the Spirit , vers. 5. he nannot enter into the Kingdom of God .

That which is born of the flesh , is flesh ; and that which is born of the Spirit , vers. 6. is Spirit .

Justification .

There is a twofold Justification , by 1. Infusion . 2. Imputation .

Justificare , est ex imputatione justitiae Christi pro justo reputare . Inquit Lorinus Jesuita , in Psal. 45.

St. Paul saying , we are justified by Faith without works , Rom. 3.28 . And St. James saying , that we are justified by works , and not by Faith only , Jam. 2.24 . may be thus reconciled . His Sermon of Christ crucified , pag. 68. There hath been ( saith Mr. Fox ) a long contention , and much ado in the Church , to reconcile these two places of Scripture ; but when all is said that may be said touching them , there is none that can better reconcile these two different places , than you your selves , to whom we preach ; And how is that ? I will tell you ( saith he ) do you joyn the lively Faith that St. Paul speaks of , with those good works that St. James speaks of , and bring them both together in one life , and then hast thou reconciled them ; for so shalt thou be sure to be justified both before God by St. Pauls Faith , and before men by St. James works .

That we are justified only by the righteousness of Christ apprehended by Faith , is the very Basis , Foundation and State of Christian Religion , whereby it is distinguished from all other Religions whatsoever . Jews , Turks , Pagans , and Papists explode an imputed righteousness ; yea , Papists jear it , calling it a putative Righteousness . Let us therefore hold fast this comfortable and faithful word , and transmit this doctrine safe and sound to posterity . It was Luthers great fear , that when he was dead , it would be lost again out of the world .

Christ is in the midst of his Church , whose righteousness is communicated to every true Believer , who only comes within the Sphear of his activity . The more vertuous the central Agent is in any thing , the larger will his Semidiameters be , and consequently his circumference . The more powerful the fire is , the further will it cast its heat circularly .

By Christ all that believe , Act. 13.39 . are justified from all things , from which we could not be justified by the Law of Moses .

For what saith the Scripture ? Rom. 4.2 . Abraham believed God , and it was counted unto him for Righteousness .

Therefore we conclude , Rom. 3.28 . that a man is justified by Faith , without the deeds of the Law .

Vnion with Christ :

This Union is neither natural nor corporal , nor Political , nor personal , but mystical and Spiritual , Unitas not compaginat uni , Our unity with Christ makes us one ●ith him . and yet it is no less true and real , than that of God the Father , and God the Son ; For as the Holy Ghost did unite in the Virgins womb , the divine and humane natures of Christ , and made them one person , by reason whereof Christ is of our flesh , and of our bones ; so the Spirit unites the person of Christ , his whole person , God-man , with our persons , by reason whereof we are of his flesh , and of his bones .

Our Union with Christ is exprest in Scripture by five Similitudes ; 1. By marriage , Christ the Husband , we the Spouse . 2. By a body , Christ the Head , we the Members . 3. By a building , Christ the Foundation , we the Superstructure . 4. By ingraffing , Christ the Vine , we the Branches ingraffed into him . 5. By the Similitude of feoding , Christ the food , we the body nourished .

As the Spirit of man quickens no seperate part ; Ezek. 37.9 . neither could those dry bones live , till they came together , bone to his bone , and the wind breathed upon them ; Aug. so nor Christ any that are not united to him .

Christ and his Members make one spiritual body . Whiles Christ layes hold on us by his Spirit , we lay hold on him by Faith . Hence the Church is called Christ , 1 Cor. 12.12 . And the fulness of Christ , Eph. 1.23 . Yea , hence we have the honor of making Christ perfect .

O happy union ! the ground of communion . Omnis communio fundatur in unione . O happy Interest ! the ground of influence . Hence we have communication of Christs Secrets , 1 Cor. 2.16 . The Testimony of Jesus , 1 Cor. 1.5 . Consolation in all Afflictions , 2 Cor. 1.5 . Sanctification of all occurrances , Phil. 1.21 . Participation of Christs merit and Spirit , and what not ?

I am the vine , ye are the branches . Joh. 15.5 . He that is joyned unto the Lord , is one Spirit . 1 Cor. 6.17 . For we are Members of his body , of his flesh , and of his bones . Eph. 5.30 .

Sanctification .

Justification and Sanctification are inseperable concomitants ; indeed they are not to be confounded , but withall they ought not to be severed ; distinguished they must be , divided they cannot ; and therefore they are fitly called Twins in the womb of Free Grace . Hence it is that we find those two frequently joyned together , 1 Cor. 6.11 . Ezek. 36.26 . Mic. 7.19 .

One bade his Fellow at the Sun-rising look towards the West instead of the East , where he might the better see the appearance of the Sun upon the tops of the Turrets ; even so the assurance of Election is best seen in Conversion and Sanctification , 2 Pet. 1.10 . Malac. 4.2 .

Sanctification is an universal healing of all the sinful and diseased parts of the Soul ; for as in Original sin there is the seed plot of all evil ; so in Regeneration , there is the Root of all actual Graces .

Therefore who ever will have the comfort of Sanctification , must look that they have not only illumination in their minds , but also renovation of their hearts . It s no advantage ( with the Toad ) to have a Pearl in the Head , and poyson all over the body .

Gods children are called Temples of God , and of the Holy Ghost ; now as the Temple consisted of three parts , viz. Sanctuarium , sanctum , and sanctum sanctorum , so doth man ; the body is as the outer Court , the Soul as the holy place , and the Spirit as the most holy , and Sanctification ( as a golden vein ) must run thorow all these .

When we fall into Sin , we are like unto a man which falls upon a heap of stones , and into the mire ; such a one may be quickly washed , but not so soon healed ; even so Justification is at once , but Sanctification comes on gradually .

For it is with man , as it was with the house wherein was the fretting and spreading Leprosie , mentioned , Levit. 14.41 , &c. For though that House might be scraped round about , and much rubbish and corrupt materialls be removed , yet the Leprosie did not cease till the house , with the stones and timber , and morter of it , were all broken down . So 't is with man , Grace may do much , and alter many things that were amiss in him , and make him leave many sins to which he was formerly given ; but to have Sin wholly cast out , and left , that is not to be expected , These reliqui●● vetustatis ( as Austin calls them ) remain . till this earthly Tabernacle of his body be by death pulled down , and dissolved .

There is an outward and an inward Sanctification ; he is not a Jew which is one outwardly : Judas seemed to be a Saint , yet he was a Devil . Let us intreat the Lord to sanctifie our hearts as well as our hands ; our Souls and Consciences as well as our tongues . That is true Sanctification that begineth at the heart , and from thence floweth to all the parts . What should we do with a fair and beautiful Apple , if the core be rotten ? A straw for an outward glorious Profession , if there be no truth in the inward parts .

Libanius the Sophister reports , that a Painter being one day desirous to paint Apollo upon a Laurel board , the colours would not stick , but were rejected ; out of which his Fancy found out this extraction , that the chaste Daphne ( concerning whom the Poets feign that flying from Apollo , En peragit cursus sarda Diana snos . who attempted to ravish her , she was turned into a Laurel Tree ) could not endure him even in painting , and rejected him after the loss of her sensitive powers . Indeed good Souls do even to death resent the least image and offer of impurity .

The very God of peace sanctifie you wholly . 1 Thess. 5.23 . But ye are washed , 1 Cor. 6.11 . but ye are sanctified , by the Spirit of our God . — To receive an inheritance among all them who are sanctified . Act. 20 32.

Adoption .

A child of God is two wayes , By 1. Nature , 2. Grace .

The child of God by nature , Adoptio est gratuita assumptio personae non habentis jus in haereditate ad participationem hereditatis . So the Civilians define it . is Christ , as he is the eternal Son of God . A child by grace , is three ways . 1. By creation : thus Adam before his fall , and the good Angels are the children of God . 2. By personal union : thus Christ , as he is man , is the Child of God . 3. By the grace of Adoption : thus are all true believers .

In this grace of adoption , there be two acts of God : One is Acceptation , whereby God accepts men for his children : The other is Regeneration , whereby men are born of God , when the Image of God is restored in them , in righteousness and true holiness .

The excellency of this benefit is great every way ; for , Titulo redemptitionis & adoptionis . 1. He which is the child of God , is heir and fellow-heir with Christ , and that of the kingdom of heaven , Rom. 8.17 . And of all things in heaven and earth , 1 Cor. 3.22 . He hath title in this life , and shall have possession in the life to come . All Gods sons are heirs ; not so the sons of earthly Princes ; Gods children are all higher than the Kings of the earth . 2. Again , He who is Gods child , hath the Angels of God to attend on him , and to minister unto him for his good and salvation , Heb. 1.14 .

If Jacob was at such pains and patience to become son-in-law to Laban ; if David held it so great a matter to be son-in-law to the King ; what is it then to be sons and daughters to the Lord Almighty ?

As many as received him , John 1.12 . to them gave he priviledge to become the sons of God .

Behold , 1 John 3.1 . what manner of love the Father hath bestowed upon us , that we should be called the sons of God .

Consolation .

The Devil is mans Accuser , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is in full opposition to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Holy Spirit is his Comforter , whose office it is to make intercession in our hearts , to God for us ; and upon our true repentance , to make our apology ; to comfort us by discovering our graces , and pleading our evidences ; which they who refuse to read over and rest upon , they do help Satan the accuser , taking his part against themselves .

As it is not meet for a Judge to ride in his own circuit ; so nor for a doubting Christian to judge in his own case .

It 's storied , that a Minister once could have no rest in his spirit , until he went to visit a certain man ; to whose house coming late in the night , and all being in bed except the man alone : Truly ( said the Minister ) here I am , but I know not to what end : Yes ( said the other ) but God knoweth ; for I have made away so many childrens portions , and here 's the rope in my pocket with which I was going to hang my self . But how ( saith the Minister ) if I can tell you of one that made away more , and yet was saved ? Who was that ( saith the man ) I pray ? Adam , who being a publique person , and intrusted with all for his posterity , fell , and so lost all . Thus it is God that shines through the creature , and comforteth by the means .

The soul is apt to seek the living amongst the dead , to hang her comforts on every hedge . But as air lights not without the sun , and as fuel heats not without fire ; so neither can any thing soundly comfort us without God .

God who comforteth us in all our tribulation , 2 Cor. 1.4 . that we may be able to comfort them which be in any trouble , by the comfort wherewith we our selves are comforted of God .

Grace .

GRace is twofold , 1. Active in God , his free favour . 2. Passive from God , grace wrought in man .

It was a custom amongst the Persians , Plùs quali animo astimatur , quàm quid datur . Aelianus . None might come to their King or Prince without gifts . Syneta , a poor husbandman , meeting in the field Artaxerxes King of Persia , presented unto him an handful of water out of the next river ; and was rewarded by the King with a Persian garment , a Cup of gold , and a thousand Darices of silver . But what had man , wherewith to move God to be favourable to him ?

When Alexander gave a whole City to one of his servants , and he out of modesty denied it ; his speech was , He did not dispute what was fit for him to receive , but what did beseem him to give . The like may be said of Christ , the great gift of God , and effect of his love and favour to mankind .

Bernard once preaching upon the Incarnation and Nativity of our Saviour Christ , said , The shortness of the time constrained him to shorten his Sermon : And let none ( quoth he ) wonder if my words be short , seeing on this day God the Father hath abbreviated his own Word ; for whereas it filled heaven and earth ( as the Prophet speaks ) it was on this day so short , that it was laid in a manger .

Christ easeth us of a threefold burthen , 1. Affliction , 2. The Law , 3. Sin . Which neither we nor our fathers were able to bear . x

Thanks be unto God for his unspeakable gift . 2 Cor. 9.15 .

But there are also other gifts of God , which are mainly of two sorts ; Dona 1. Aedificantia . 2. Sanctificantia .

The former , wicked men may enjoy ; the Saints have only the latter . Paracelsus called the vertue of the Weapon-salve , Donum Dei ; so are the Graces rather of his Spirit .

There is in Grace , 1. Vita originalis & habitualis ; which is from death of sin . 2. Vita actualis & renovata ; which is quickning from deadness .

Again , Grace is 1. Inchoata & incompleta . 2. Perfecta , completa & consummata .

Philosophers and Divines say , Justa a●eudo sumus justi . There is an Esse naturale , by union of soul and body ; And an Esse spirituale , by union of the soul and Christ . The habits of the former Vertues , are got by frequent acts ; but Grace , by Divine infusion . Grace coming into the soul of man , Pembl . vind. Grat. pag. 7. like Light into the air , which before dark , is in all parts at once illuminated ; or as Heat into cold water , that spreads it self through the whole substance ; or as the Soul into the body of Lazarus , or the Shunamites child , not by degrees , but all at once infused , and giving life to every part .

So is our New man born at once , though he grow by degrees ; that is , the soul in conversion is at once re-invested with the Image of God in all its faculties ; so that though the actions of Grace do not presently appear in each one , yet the habit , the seed , the root of all Divine virtues , is firmly reimplanted in them , and by the strength of this grace given , they are constantly disposed to all sanctified operations .

Well said the Roman Theodosius , That living men die , is usual and natural ; But that dead men live again , by repentance and grace , is the mighty work of God alone .

Gregory the Great , seeing the Merchants of Rome setting forth many beautiful British Boyes to sale ; sighed and said , Alas for grief ! that such fair faces should be under the power of the Prince of darkness ; and such beautiful bodies should have their souls void of grace .

The body is better than food , the soul than the body , grace than the soul , and only Christ than grace . Whoso carries this Moli or Herb-of-grace , Vlysses-like frustrates all charms .

Without grace , Trees excell us in length of life , Beasts in strength , and Devils in knowledge .

Martial reports of a Fly , that by a drop of Amber falling upon it , grew in such request , that a great sum of money was bidden for it ; so grace makes us esteemed of God . Act. & Mon. William Tims convented before Bishop Bonner , Tims ( said the Bishop ) thou hast a good fresh spirit ; it were well if thou hadst learning to thy spirit . Yea ( my Lord ) said Tims , and it were well also , that as you be learned men , so ye had a good spirit to your learning .

A sinner wants grace , Non quia Deus non dat , sed quia homo non accipit : Whereupon it follows in a Schoolmans inference , That Gods not giving , is not the cause of a sinners not receiving ; but rather his not receiving , is the cause of Gods not giving . Which made Ambrose count a sinner worse than a serpent ; Serpens aliis infundit venenum , injustus sibi .

If thou begin 1 To hate and fly sin . 2 If thou feelest thou art displeased with thine infirmities and corruptions . 3 If having offended God , thou feelest a grief and sorrow for it . 4 If thou desirest to abstain from all appearance of evil . 5. If thou avoidest the occasion . 6 If thou travailest to use thy endeavour . 7. If thou prayest to God to give the grace ; These are so many testimonies and pledges of Grace , and the Spirits ruling within thee .

Furthermore , if there be any life in the body , at the heart it will beat , at the mouth it will breath , at the pulse it will be felt : So where there is the life of Grace in any , Bish. Andrews . it will appear to himselfe by his good thoughts , and holy desires which he hath in his heart ; and it will appear to others by the gracious words that proceed from his lips , and from the good works that proceed from his hands : And if it cannot be perceived by any , or all these waies ; then certainly there is no life of Grace in a man .

It is a good thing that the heart be established with Grace . Heb. 13.9 .

Corruption .

Corruptio in Physicis opponitur generationi . Ames . Sicut igitur in generatione forma & perfectio rei in generatur : Sic in corruptione eadem forma et perfectio de perditur . Forma autem et perfectio hominis , quae moralis est et spiritualis , consistit in conformitate debità ad imaginem & voluntatem Dei , ad quam in creatione primâ fuimus generati , & invocatione sumus regenerati . Mutatio igitur ab isthâc perfectione ad peccati deformitatem et confusionem , rectè ac propriè dicitur corruptio .

We must distinguish ( saith Bernard ) inter morbum mentis , et morsum Serpentis ; inter malum innatum , & malum seminatum ; Sathans suggestions , and our own corruptions .

We must with the man in the Gospel , cast off our cloak , and run after Christ ; and if we approach to heaven , with Moses take off our shoes , viz , our filthy lusts ; because the lighter , the swifter .

But this must be in the strength of God ; Austin striving against corruptions in his own strength , heard a voyce , In te stas , et non stas .

This Corruption of nature hath a regency and dominion in wicked men , and a residency and dwelling in the best , and will have : Being like a fretting leprosie in our cottages of clay , though the walls be well scraped , yet it will never utterly out , till the house be demolished .

O wretched man that I am , who shall deliver me from the body of this death ? Rom. 7.24 .

Vertue .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qu●si 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 amabilis . Some think it is derived 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , à Marte vel bello , quia in bello maxime opus est virtute ; vel quia in bello precipuè virtutis vis conconspiciatur . Some derive it à verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tollo , quia attollit mentem ad summa & ardua virtus bellica . Others à verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifyeth to make a free choice of some excellent thing , upon mature deliberation .

Virtus à viro , à vi ut alii : alii vero dicunt quasi viri status . Non est virtus virtuti contraria . Senec.

There is magnitudo 1. Molis , et 2. Virtutis .

Splendidior virtutis usus erga alium , quàm erga seipsum .

Eximia vertus est impios rapit in admirationem ei amorem sui . Erasm , in vit. Origenis .

The Poets pictured vertue with a vermilian blush ; and as it is truly said , that Rubor est virtutis color , so it may be said , that paupertas est virtutis fortuna .

Yet wise men honour vertue even in their enemies , as King Philip in Demosthenes , Vertus laudatu● in hoste . when as he said , If any Athenian living in Athens doth say , that he preferreth me before his countrey , him verily would I buy with much money , but not think him worthy my friendship : But if any for his countrey-sake shall hate me , him will I oppugne as a castle , a strong wall , or a bulwarke , and yet admire his vertue , and reckon the City happy in having such a man ,

The very Heathens made their passage to the Temple of honour , thorow the Temple of vertue ; to shew that as glory is the end , so vertue is the meanes . The way to be famous , is first to do worthily . Ruth . 4.11 .

Adde to your faith , 2 Pet. 1.5 . Phil. 4.8 . vertue .

Whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report : if there be any vertue , if there be any praise , think on these things .

Vice .

Vitium , ut est negatiè habitus , privative opponitur habitui : ut est habitus vel act us malus , opponitur habitui bono contrariè .

There is ( saith one ) a certain list of vices committed in all ages , and declaimed against by all Authors , which will last as long as humane nature ; or digested into common places , may serve for any Theme , and never be out of date untill Doomesday .

Uice at best is but a diseased harlot , all whose commendations is , that she is painted .

Uices road is paved with ice , inviting by the eye , but tripping up the heele , to the hazard of a wound or drowning .

One vice doth blemish many vertues . Yet no vertue but beset with vices , or extreames on both hands . And this is evident , not onely in morall vertues , but also in naturall habits , whether they be outward or inward .

For all the severall jemmes in vertue , vice hath counterfeit stones , wherewith she gulls the ignorant .

It is said of Mahomet the great , Turk . Hist. fol. 433. that he had many lovely vertues , but these good parts were in him obscured with most horrible and notorious vices : In so much that craft , covetousnes and dissimulation , were in him accounted for tollerable faults , in comparison of his greater vices .

Heliogabulus was generally hated for his insatiable lust , and least pitied in that ebb of his frailty ( his miserable death ) when men use most to be pitied , being attended at his funeralls ; with military reproaches : Here go we to bury a dog of distempered lusts . Sejanus was shaken with an unexpected end , and made miserable in his best fortunes , interred with dry eyes , but who will pity the fall of ambition ? Herostratus memorable for nothing but villany , purchased by his fame an infamous end . Bloody Perillus expert in the invention of cruel projects , punished with the torture of his invention . And frequently it comes to pass , the fleering Parasite circumvents himself with his own policy .

Naaman , 2 Kings 4.1 . Captaine of the host of the King of Syria , was a great man with his Master , and honourable , because by him the Lord had given deliverance unto Syria : He was also a mighty man in valour ; but he was a leper .

Repentance .

Publicanus percussit pectus , Innocent. 3. p. l. 2. c. 13. De sacr. Alt. Myst . in percussione tria not anda , jctus , sonus , tactus ; per quae signantur illa tria quae sunt in vera paenitentia necessaria , viz. 1. Cordis contritio , 2. Oris confessio . 3. Operis satisfactio . Nam sicut tribus modis peccamus , scil. Corde cogitando , ore loquendo & opere perpetrando ; ita tribus modis paenitere debemus , scil. Corde per dolorem , ore per pudorem , & opere per laborem .

Yea , four things are required in true repentance , 1. Contrition . 2. Confession . 3. Satisfaction in case of oppression . 4. Faith .

For without all our repentance is but Judas-like , for he had contrition , in that he repented himselfe , when he saw Jesus condemned ; and he confessed his sin , in that he said , I have sinned in betraying the innocent blood ; And he made satisfaction and restitution so soon as he could , in bringing again the thirty pieces of silver to the chief priests .

Furthermore , Vbi metus nullus , emandatio inde nulla ; & ubi emandatio nulla , Eertul . ibi paenitentia necessariovana . For well said Luther , Optima paenitentia est nova vita .

'T is not many , but some reigning sin that undoeth us , as there is more matter of one chain that is fast , than of many if loosned ; and of one leak open in the ship , than of many stopped . Therefore as in India ( by reason of scarcity of iron ) they keep Prisoners in golden chaines ; so some Sathan keeps in chaines of iron , and others ( as it were ) in chaines of gold .

Tribunal judicis eterni securus aspiciet , quisquis reatus sui conscius , Greg. dignâ eum nunc paenitentiâ placare contendit .

Bradford being at the stake , casting up his countenance to heaven , said , Act. & Mon. O England , England , repent thee of thy sins , repent thee of thy sins , &c. Aut paenitendum , aut pereundum .

The Hart , if wounded , will make use of meanes to get the arrow out ; the swallow , if blinded , of her feathers to restore her sight : Tertul. And shall not man use the ordained meanes to be cured of the wound of sin and sting of death ?

Quem paenitet peccásse , penè est innocens . Senec. Trag.

If we have filled Gods bag with our sins , we had need to fill his bottle with our teares . Pigeat sanè peccare rursus , sed rursus paenitere non pigeat ; Tertul. pigeat iterum periclitare , sed non iterum liberari .

The Angels themselves sing at lamentation for sins , neither doth the earth afford any sweeter musick in the eares of God . This heavinesse is the way to joy , never sin repented of , was punished , the good God accounts of our will as our deed . If God should require sorrow proportionable to the hainousnesse of our sin , there were no end of mourning ; but his mercy doth not regard so much the measure , as the manner of it . Blessed are they that mourn , for they shall be comforted ; Paenitudine commissa delentur . if you say you mourn , Christ saith you are blessed ; now either distrust your Saviour , or else confess your happiness , and with patience expect his promised consolation . If a man mourn not enough , stay but Gods leasure , and he will make your eyes run over with teares . Weep still , and still desire to weep , but let your teares be according to the rain in sun-shine , comfortable and hopeful : These teares are reserved , this hungring after Spiritual grace , shall be satisfied , this sorrow shall be comforted ; there is nothing betwixt God and you , but time .

Theodosius the Emperor , when reproved by Ambrose , Theod. Eccles. Hist. l. 5. c. 18. for the slaughtet at Thessalonica , he lay on the ground and humbly begged pardon , using these words , Psal. 119.25 . My soul cleaveth unto the dust : quicken thou me according unto thy word .

Too late repentance did never man yet good . Therefore as it is required of repentance to be true so likewise speedy ; for paenitentia sera rarò vera . That Carrier is a fool that will lay the heaviest burden upon the weakest , feeblest beast . So also who doth intend to lay the great load of repentance , upon his faint and feeble dotage . Almighty God requires the first fruits , the firstlings are his darlings , the fattest lambs are fittest for sacrifice .

Repent ye . Except ye repent , ye shall all perish . Matth. 3.2 . Luke 13.3 . Acts 3.19 . Cap. 17.30 . Luke 15.7 , 10. Repent ye therefore and be converted , that your sins may be blotted out . The times of ignorance God winked at , but now commandeth all men every where to repent . I say unto you , that joy shall be in heaven over one sinner that repenteth , more than over many just persons which need no repentance . There is joy in the presence of the Angels of God over one sinner that repenteth .

God hath raised up Jesus , Act. 5.31 . Hebr. 6.1 . 2 Cor. 7.10 . and exalted him with his right hand , to be a Prince and a Saviour , for to give repentance . Repentance from dead works . Repentance to salvation , not to be repented of .

Impenitency .

Shew me a man that hath not some hardness of heart , and we will send him to heaven without Jacobs ladder .

There is a threefold hardness of heart , 1. Natural . 2. Actual . 3. Judiciary .

Natural and hereditary , Impenitence perfectly conforms one to Satan , who is in male obsirmatus , and sins without remorse , in malo perseverare diabolicum . whereby all men are by nature not onely averse from , but also adverse to the motions of Grace . This is called a neck possessed with an iron sinew , Isa 48.4 .

Actual , adventitious or voluntary , which is , when , by often choaking good motions , a man hath quit his heart of them ; being arived at that dead and dedolent disposition , Eph. 4.18 . past feeling , and ripe for destruction , This is called a brow of brasse in the above-named text . Isa. 48.4 .

Judiciary , or penal hardness ; which is , when God for a punishment of the former , with-holds his grace , and delivers a man up to Satan to be further hardened , and to his own hearts lusts , which is worse . The incestuous person was delivered up to Satan , and yet repented ; but he that is delivered up to his own heart , to a reprobate mind , cannot be renewed by repentance : but is in the ready rode to that unpardonable sin .

The hardest creatures are flexible to some agents , flints to the rain , iron to the fire , stones to the hammer ; but mans heart yields to nothing ; neither the showers of mercy , nor the hammer of reproof , nor the fire of judgment ; but like the stithy , is still the harder for beating . All the plagues in Egyt could not mollify Pharaoh's heart .

Because the Jews were so stony hearted , They were ( saith one ) rigidiores lupis , duriores lapidibus . Jerusalem became a heap of stones , and the conquering Romans dasht them against those stones , which they exceeded in hardness . Here let the wicked see their doom , the stones that will not be softned , shall be broken ; there is no changing the decree of God , but change thy nature , & then know thou art not decreed to death . Stony hearts shall be broken to pieces with vengeance , do not strive to alter that doom , but strive to alter thy heart , make of a stony heart a fleshly heart , and so prevent it in thy particular .

Thou after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath , Rom. 2.5 . and revelation of the righteous judgment of God .

Make you a new heart , Ezek. 18.31 . and a new spirit : for why will ye die , O House of Israel .

Faith .

Partes fidei salvifica sunt tres , Illud est optimum cujus privatie est pessima . 1. Notitia verbi Dei , & imprimis promissionis gratiae . 2. Assentio eidem ad hibita . & 3. Persuasio seu siducia de certò obtinendâ gratiâ promissâ .

In Faith there is a 1. Direct & 2. Reflex Act.

There is also certitudo 1. Subjecti . & 2. Objecti .

The first is rather justificati than justificans .

God the Father adopteth us , as the fountain of adoption ; God the Son as the conduit ; God the Holy Ghost as the Cistern ; and Faith as the cock whereby it runs into our hearts .

Tantum possumus , quantùm credimus . Cy●● . We say that the ring stancheth the blood , when indeed it is the stone with in it : There are many that make Faith an Almighty Idol , it shall save ; but thus they make themselves idle , making Faith a meritorious cause of justification , a Doctrine which in time will trample Christs blood under foot .

There is such affinity between Faith and Hope , that ( as Luther said ) it is hard to find one without the other ; they cannot be well seperated ; as the Cherubims on the Mercy-seat ; yet they differ much .

Especially in the 1. Object . 2. Subject . 3. Order . 4. Office . 1. For the first , Faith hath for her object the Truth , Hope for her object the goodness of God . Faith ( as Aug. notes ) is of good things and bad , but Hope looks on good things only . The Christian believes that there is a hell as well as a heaven , but he fears the one , and hopes only for the other . Faith believes , 1. Things past , Christ was dead and buried , and is risen again . 2. Present , he sitteth at the right hand of God . 3. Future , he will come to judge the quick and dead . But Hope only things to come . 2. For the second , Faith is in the understanding ; Hope in the will . 3. For the third , Faith is the ground of things hoped for , and alwayes goes before ; Hope follows after . 4. Lastly , Faith is our Logick , to conceive what we must believe ; Hope our Rhetorick , to perswade us in tribulation unto patience . In a word , the difference between Faith and Hope in Divinity , Sodullus . Minorit . is the same as is between Fortitude and Prudence in Policy ; Fortitude not guided by Prudence , is rashnesse ; and Prudence not joyned with Fortitude , is vain ; Perfectionem legis habet qucredit in Christum . Ambr. in Rom. 10.4 . Chrysologue . so Faith without Hope is nothing and without Faith , Hope is meer presumption .

Whosoever touched the consecrated things that belonged unto the Tabernacle , was holy ; so is he that toucheth Christ by faith ; Accedere ad Christum est credere , qui credit accedit , qui negat recedit .

Vertues seperated , are annihilated . Neither in the flint alone , nor in the steel alone any fire is to be seen , but extracted by conjunction and collision , Faith is so well eyed , and so sharp sighted that as the Eagles eye , being aloft in the clouds , can notwithstanding espye , s●● frutice 〈◊〉 , & sub 〈◊〉 piscem ; so faith here on earth can notwithstanding search into the deep things of God in heaven : most perfectly seeing those things , which humane sense can no way perceive . So heaven by joyning faith and good works together .

Herein a faithful man exceeds all other , that to him there is nothing impossible , he walks every day with his Maker , and talks with him familiarly , he lives in heaven , though be be seen on earth : when he goes in to converse with God , he wears not his owne cloathes , but takes them still out of the rich ward-robe of his Redeemer , and then dares boldly prease in and challenge a blessing : The Celestial Spirits not scorn his company ; yea , his service : he deals in wordly affaires as a stranger , and hath his heart ever at home ; his war is perpetual without truce , without intermission , his victory is certain ; he meets with the infernal powers , and tramples them under feet ; the shield that he bears before him , can neither be missed nor pierced , if his hand be wounded , his heart is safe ; he is often tripped , never foiled ; and if sometimes foiled , yet never vanquished ; iniquity hath oft craved entertainment , but with a repulse ; if sin of force will be his tenant , his Lord he cannot be ; his faults are few , and those he hath God will not see ; he is set so high , that he dare call God Father , his Saviour Brother , heaven his Patrimony , and thinkes it no presumption to trust to the attendance of any else . There is no more love in his heart , than liberty in his tongue ; what he knowes , he dare confess ; if torments stand between him and Christ , he contemns them ; banishment he doth not esteem , for he seeth the Evangelist in Pathmos cutting in pieces , Esay under the saw , Jo●as drowning in the gulf , the three chrildren in the furnace , Daniel in the lyons den , Stephen stoning , the Baptists neck bleeding in Herodias platter ; he emulates their paine , their strength , their glory : he knows whither death can lead him , and outs●ceth death with his resurrection .

Abels faith is a never-dying Preacher . Perkins on Heb. 11. Oportet in fide stare , in side ambulare , in fide perseverare . Orig. Invoco te tanquam languidâ & imbecillà fide , Cruciger . sed fide tamen .

Lawrence Saunders a Martyr , in a letter to his wife , wrote thus . Fain would this flesh make strange , Act. & Mon. of that which the Spirit doth embrace . O Lord , how loth is this loytering sluggard to passe forth into Gods path ; were it not for the force of faith which pulleth it forwards by the reines of Gods most sweet promise , and hope which prickes on behind , great adventure there would be of fainting by the way .

Aristotle said , Anxius vixi , dubius morior , nescio quo vado ; But Paul , I desire to be dissolved , and to be with Christ .

Terra fremit , regna asta crepant , ruat ortus & orcus , Si modò firma fides , nuilae ruina nocet .

The just shall live by faith . Heb. 10.38 .

Vnbeleif .

Infidelity is a grievous sin . As faith is the greatest vertue , so infidelity is the greatest vice . It is a barre to keep out Gods blessings , Christ could do nothing among his own brethren , for their unbelief sake .

As wine a strong remedy against hem-lock , yet mingled with it , doubleth the force of the poison ; so it is with the Word when mingled with unbelief .

Unbelief rejects the remedy , frustrates the meanes , holds a man in an universal pollution , and leaves him under a double condemnation ; One from the law wherein Christ found him , and another from the Gospel for refusing the remedy . In a word , it shuts a man up close Prisoner in the lawes dark dungeon , till death come with a writ of Habeas Corpus , and hell with a writ of Habeas animam . Yea , this leads the ring-dance of the rout of reprobates . Therefore let us labour to pluck up this bitter root out of the hearts of us all .

Take heed brethren , Heb. 3.12 . lest there be in any of you an evil hert of unbelief .

Hope . Philosophers call it extension●●● appetiti●s naturalis . Sp●i objectum est bo●um futurum , arduum , possibile , adipisci Aquinas . The object of Faith is verbum Dei , of Hope , res verbi . Alsted .

Hope is a grace of God whereby we expect good to come , patiently abiding till it come ; As joy is an affection , whereby we take delight in the good that is present .

Spes in humanis incerti nomen boni , spes in divinis nomenest certissimi ; as proceeding from faith unfained , which can beleeve God upon his bare word , and that against sense in things invisible , and against reason in things incredible .

Hope makes absent joyes present , wants plenitudes , and beguiles calamity , as good company doth the time . This life would be little better than hell ( saith Bernard ) if it were not for the hopes of heaven . S●d superest sperare selutem , and this holds head above water , this keepes the heart aloft all flouds and afflictions , as the cork doth the line , or bladders do the dody in swimming .

It 's the grace of Hope that sets a man in heaven , when he is on earth . A Christian could not go to heaven on earth , Dr. Holdsworth and take a spiritual slight , but for hope . The promise brings down heaven to the heart ; it inverts that speech of St. Paul , he saith , while we are present in the body , we are absent from the Lord . But hope turns it , and makes it while we are in the body , it teacheth us how to be present in heaven . Here is the benefit of hope .

Alexander an Heathen , had such a notion about an earthly hope , Juvenes multum babe●t de futuro & parum de praeterito , & ideo quia memoria est praeteriti , spes autem futuri , parum habent de memoriâ , sed multùm vivunt in spe . Idem . which had no ground neither , but the great things his owne ambition promised him : for when one seeing him give away all his present inheritances , said , what Sir , will you make your selfe a beggar ? No ( saith he ) I will reserve hope for my self . But certainly , Hope is a greater and better possession unto the people of God here , than all the great and good things which they possesse . Put as much into their hands as you can , there is more than that put in their hearts by hope . A child of God lookes over all his possessions , and pitcheth upon expectation as his portion . The estate which a believer hath in the promises , is more than the estate he hath in possession . Riches in the promise , is better than riches in the chest . There is no enjoyment but that in Heaven ( where we shall enjoy all that ever was promised ) so good as hope , for what is promised .

Fides intuetur verbum rei , spes autem rem verbi . Luther . Unto faith must be annexed hope : faith makes a Christian , hope nourisheth and sustains a Christian .

Spes alet agricolas . Jam mala finissem letho , sed credula vitam . Spes fove● , & melius cras fore semper ait . It is our duty patiently and cheerfully to wait and hope for a mercy promised ; cheering our selves up with such hope as do they that bear with their cookes , making them to stay long for their dinner , in hope thereby to fare the better .

Hope is compared to an Anchor , Heb. 6.19 . As a ship cannot be without an anchor , no more can we without hope . The ship is the soul of a Christian , the anchor is Hope , the sea where it is tossed , is the world , and the place whereinto the anchor is cast , is heaven . As the anchor in a storm or tempest holdeth the ship fast that it is not tossed up and down , nor shaken with wind , and waves : So doth hope the ship of our souls , in the tempestuous sea of this world . Onely an anchor goes downward , this upward ; that into the bottome of the Sea , this into the top of Heaven . Anchora in imo , spes in summo .

The hopes of the wicked are not long liv'd , they are soon dashed and disappointed , Pro. 11.7 . It 's likened to a spiders web , Job . 8.14 . a little thing , a beso in easily and speedily sweeps away the house and inhabitant together ; such is the hope of the wicked , it s suddenly ruin'd .

That 's true hope that runs out into holynes ; for faith and hope work a suitableness in the soul , to the things beleeved and hoped for . 1 Joh. 3.3 . &c.

Let us desire God to encrease our hope , and to strengthen it daily more and more . That this anchor being in heaven already , may put us in an assured hope of heaven : And the Lord in mercy so fortify this grace , that no storms of afflictions may be ever able to prevail against it . Lord increase our hope .

This I recall to my mind ; therefore have I hope . For we are saved by hope : Lam. 3.11 . Rom. 8.24 . but hope that is seen , is not hope : for what a man seeth , Why doth he yet hope for ? But if we hope for that We see not , then do We With patience Wait for it .

If in this life onely we have hope in Christ , we are of all men most miserable . 1 Cor. 15.19 . Prov. 14.32 . But the righteous hath hope in his death .

Blessed be the God and Father of our Lord Jesus Christ , 1 Pet. 1.3 . Which according to his abundant mercy , hath begotten us again unto a lively hope , by the resurrection of Jesus Christ from the dead .

Presumption .

There are two sorts of persons ( saith a learned Divine ) among others observable in the Church , namely infirmi & glorioli , weak Saints , and presumptuous hypocrites ; Ille vincit qui gratiam Dei sperat , non qui de suâ virtu●e praesumit . Tertul. Quicquid à vabis minor extimesci● , major hoc vobis Dominus minatur . these are usually cast down with an apprehension of their own sinfulness , these are commonly lifted up with an opinion of their own righteousnesse : Those abhore themselves as the worst of sinners , these boast themselves to be the best of Saints ; Those account themselves to be nothing but sin , these think themselves to have no sin .

Presumptuous sinners promise to themselves , the future vision of Gods face ; whilest they go on in the wilfull breach of Gods law . They perswade themselves that their condition shall be happy , though their conversation is wicked . Impudently laying as full claim to heaven , as the exactest Saint .

Presumption usually springs from the false reasonings which are in the minds of men .

Concerning 1. The freeness of Gods grace in electing . 2. The fulness of his mercy in forgiving . 3. The worthiness of Christs blood in redeeming .

Thus is the sweetest honey turned into gall by bad stomachs : the most wholesome Antidotes become poison to wicked men ; and the precious supports of a lively faith , are abused to be props of presumption , by arrogant hypocrites .

Origen did too much presume of the mercy of God , when he carried sticks to an Idol ; Damascene when he did service unto Mahomet ; Cranmer when he did subscribe to the Pope ; Aaron when he made the calfe ; and Solomon when he fell to idolatry : yet these men were prompted on , either by passion and perturbation within , or temptation from without : The greatest example we have of a godly person falling into presumptuous sin , is David ; for we see him with all crast and subtilty studying how to accomplish that which the very light of nature condemns ; and when he hath so done , we see him covering and excusing of it . Oh there the Philistines were upon this Sampson , and his strength was gone ; there presumptuous sins did for awhila prevail over him .

When the heart at any time ( Saith Dr. Preston ) deliberates , and yet that word is not sufficient to expresse it ; Of Gods alsufficiency . But when the heart works according to its own proper inclination ; and then wilfully disobeye ; the Lord , in any commandment , certainly then it casts God away .

Austin calls sins of Presumption , Peccata vastantia conscientiam . sins that lay waste the conscience . This is that great transgression , that wickednesse with a witnesse .

He that heareth the words of the curse , Deut. 29.19 , 20. and yet blesseth himselfe in his heart , saying , I shall have peace , though I Walk in the imagination of my heart , to add● drunkennesse to thirst ; The Lord will not spare him , but then the anger of the Lord , and his jealousie shall smoake against that man , and all the curses that are written in this book shall lye upon him , and the Lord shall blot out his name from under heaven .

The soul that doth ought presumptuously , Num. 15.30 , 31 the same reproacheth the Lord : and that soul shall be cut off from among his people . Because he hath despised the Word of the Lord , and hath broken his commandment , that soul shall utterly be cut off : his iniquity shall be upon him .

Keep back thy servant from presumptuous sins , Psal. 19.13 . Ch●ys . in Mat. 27. I ought never to despair of the grace of God , Quia semper inveniam Deum benigniorem quàm me culpabill●rem . Bern. Deserentes se non des●rit , sed & impios quaeritqui eum non quaerebaut . Ambros . Origen . Hom. 1. In Genes. Calv. lib. cui titul . de Fr. Spira Ge●vae . in prefat. let them not have dominion over me : then shall I be upright , and I shall be innocent from the great transgression .

Desperation .

Despair is Sathans Master-piece ; it carries men headlong to hell , as the Devils did the herd of swine into the deep .

Non tantos peccatum , quantos , desperatio perdit .

My punishment ( saith Cain ) is greater than I can bear . Or , mine iniquity is greater than can be forgiven . In either sense he sins exceedingly , and worse perhaps than in slaying his brother , whether he murmer against Gods justice , or despair of his mercy . Mine iniquity is greater than can be forgiven . Mentiris Cain , saith an Auncient . Cain did not say so , because it was so : but it was so , because he had said so .

Nemo desperet videns similitudinem suam magis esse cum Diabolo quàm cum Deo , Posse se iterum recuperare formam imaginis Dei , quia non venit salvator vocare justos , sed peccatores in panitentiam .

Fraciscus Spira , beeing in a deep despair , for renouncing the Gospels Doctrine , which he did once so stoutly profess ; said , he would willingly suffer the most exquisite tortures of hell fire for the space of 10000 yeares ; upon condition he might be well assured to be released afterwards . He further added in that hellish and horrible fit , That his dear children and wife ( for whose sake principally he turned away from the Gospel to embrace this present world ) appeared now to him as hangmen , hags and torturers ; In fine , that his abominable fault had deserved , Non modò damnationem , sed etiam aliquid gravius , damnatione acerbius .

Unhappy Spira denied his Lord but once ; but many there be , that have not only denied him often , but in some sort defied him also : Like Pilate crucifying the Lord Jesus , to give life unto Barabbas a Murtherer ; that is , to Sin , which slayeth the soul .

Mention is also made of a covetous Oppressor , that made this Will , viz. I give my goods to the King , my body to the grave , and my soul to the Devil .

Thus the timorous are carried to more precipitate resolutions through despair , than the temerarious through inconsideration ; so violently are they tost in the sea of dangers , that have lost their anchor of hope .

Vnless the Lord had been my help , my soul had almost dwelt in silence . Psal. 94.17 . Vers. 18. Vers. 19. When I said , my foot slippeth ; thy mercy , O Lord , held me up .

In the multitude of my thoughts within me , thy comforts delight my soul .

Charity .

Charity may fitly be compared to the precious stone Pantarb , Philostr . in vit. Apo●onii . l. 3. c. 14. spoken of by Phil●stratus ; a stone of great beauty and of strange property : so bright it is and radiant , that it gives light in the darkest midnight ; and that light is of such admirable vertue , that it bringeth together the stones which it reacheth , into heaps , as if they were so many hives of bees : But nature , lest so precious a gift should be undervalued , hath not only hid this stone in the secret bowels of the earth , but hath also put into it a property of slipping out of the hands of those that hold it , Nisi provid● ratione teneatur , unless they hold it fast indeed .

Charity is accepted , and uncharitableness condemned in the smallest matter . Non ex munere animus mun●rantis est aestimandus , sed ex animo munus . Buxt. Epist. It is not the quantity of the gift , but the affection of the giver ; it is not the quantity of that which is denied to be given , but the heart of him that denies it , which the Lord takes notice of : For there is both , 1. Charity in the heart , viz. that affection of love which makes us to hold our neighbours dear , and to desire and seek their good in every thing which is dear unto them , and that for Christ his sake , according to the will of God , 1 Cor. 13. where are the properties of Charity at large described . 2. And Charity in the hand , viz. the actions and duties of love , as 1 Tim. 1.5 . according to that 1 Joh. 3.18 . Now therefore when it troubles us to part with the least imaginable benefit , as too much for them who have nothing ; when crums of bread which fall from our table are denied , when a cup of cold water is denied , how told is Charity ? is it not crumbled into a lesser nothing than those crums ?

Charity believeth all things ; Not that it is so credulous as to take up every thing for truth upon a common and ungrounded report ; that 's no commendation in any man , much less in a godly man . Therefore the meaning is , De quolibet praesumendum bonum , nisi constet de contrario . Dav. Charity interpreteth every thing in the best sense that it will bear , and makes the fairest construction which every mans case and condition will admit . It is a rule in the Civil law , Supponitur esse bonns , qui non probatur esse malus ; He is supposed to be an honest man , who was never proved otherwise .

Exuberat charitas , saith Ambrose , Charity overfloweth . It is Puteus Rehoboth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Puteus platearum , vel latitudinum . puteus latitudinis , the Well of breadth ; which name we read to be given by Isaack to a Well which his servants digged , Gen. 26.22 . For , Charity doth spread abroad her waters , wheresoever is need of them .

Alexander Quintus Pope of Rome said of himself , That when he was a Bishop , he was rich ; when he was a Cardinal , he was poor ; and when he was Pope , he was a beggar . And plainly so it is with many , who the richer they are , still are the poorer , in respect of their charity .

It were a vain thing to fear , when a child is conceived , lest the spirit should not find the way into it , and lest the bones should not grow in him : And no less vain is their fear , who are troubled lest by giving to the poor , their estate should decay , that either themselves or theirs should be brought to misery . But well said he , Non timeatur in his expensis defectio facultatum , Leo Serm. 10. de Quadrag . , quoniam ipsa benignitas magna substantia est , nec potest charitati de●sse materies , ubi Christus pascit & pascitur . In omni hec opere illa intervenit manus , quae panem frangendo auget , & erogando multiplicat ; That is , In these expences let not a failing of means be feared , because bounty it self is great wealth ; neither can the matter of bounty be wanting , where Christ himself feedeth , and is fed . In every such work that hand is a fellow-worker , which increaseth bread by breaking it , and by giving multiplieth .

A small charity shall not want a reward : De gradib . superb . For as Bernard noteth , this is the difference between God and the Devil ; Ille obtulit pomum , & abstulit paradisum ; Deus offert paradisum , & postulat pomum : He offered an Apple , and took away Paradise ; God offereth Paradise , and requireth but an Apple . Mat. 10.42 .

Portus innecessitate constitutorum homo misericors ; A merciful man is the haven of them that are in distress .

Chrysostom saith ; Homil. de misericordiâ & duabus viduis . Tria sunt quae in misericordiae opere optanda sunt Christiano , ut possit facere , ut velit , ut compleat : There are three things which in the work of charity a Christian ought to desire ; That he may be able to do it , that he may be willing to do it , and that he may accomplish his will and do it . For there are which can , and will not ; which would , but cannot ; and which can and will , but do not , by delaying of it . Wherefore he concludeth , Qui potest facere , oret ut velit ; & qui vult , oret ut possit ; & qui utrique paratus est , det operam ut misericordiam instanter efficiat , ne quod vult & potest differendo non compleat : Let him the refore that can do it , pray that he may be willing ; let him that is willing to do it , pray that he may be able ; and let him that is ready in both , be careful that he do it quickly and diligently , lest by deferring he do not perform that , which he is both able and willing to do .

That charity should be in secret , Ambrose saith excellently : Videndus est ille qui te non videt ; requirendus est ille , qui er●bescit videri : ille etiam clausus in carc●re occurrat tibi , ille affectus agritudine mentem tuam personet , qui aures non potest : He is to be seen by thee , who doth not see thee ; He is to be sought out , who is ashamed to be seen by thee ; Let him meet thee who is shut up in prison , and let his voice who lieth sick in bed found in thy mind , which cannot sound in thine ears .

Charity never wanteth Kindred ; for as Olympiodorus speaketh , Qui desiderio illorum tenetur , quamvis naturâ nullos affines & consanguineos habeat , charitatem tamen habens , omnes homines quamvis externos , esse sibi filiorum loco putat & fratrum : He that hath a desire of them , although by nature he hath no kinsfolk , no kindred , yet having Charity , he accounteth all men , although strangers , to be in the place of children and brethren unto him . And excellent is that of Catena Graeca , Si quis fratrem non habet , ille proculdubio spiritum adoptionis filiorum non accepit ; & si quis pater non est , is porro improbus est : If there be any one who hath not a brother , no doubt he hath not received the spirit of adoption of the sons of God ; And if any one be not a father , what is he but a wicked man ?

We should be charitable , feed the hungry , and clothe the naked : For , 1. They are our own flesh , Isa. 58.7.2 . It was the sin of Sodom , not to strengthen the hand of the poor and needy . It was a damn'd Dives , that would not relieve a poor Lazarus . 3. God feeds us with the finest of the wheat , cloaths us with the choisest silks , &c. yea , feeds with Manna , flesh of his Son ; cloaths us with garments of salvation , with the righteousness of Christ . 4. It is the exercise of faith , Eccles. 11.1 . 5. It makes a man to be of good report , Psal. 112.9 . 6. It 's argument of a good man , Psal. 112.19 . 7. It is feeding of Christ , Mat. 25.35 , 40. 8. It 's unhonour to Religion , Jam. 1.27 . 9. It procures many a prayer and blessing , 2 Cor. 9.10 . Job 29.13.2 Tim. 1.16.10 . There is Carentia mali , potestas sublevandi , actual● compass● in miser●s : All which are in God . 1 Cor. 14.1 . Col. 3.14 . 1 Tim. 4.12 . Rev. 2.19 . 1 Cor. 13. It 's maintaining and saving of life , Job 29.13.11 . It makes like unto God , Luk 6.36 . Psal. 146.7 . And Christ , Mat. 14.16.12 . It 's lending to the Lord , Pro. 19.17.13 . It 's pleasing and acceptable to God , Act. 10. Heb. 13.16 .

Follow after charity .

And above all things put on charity , which is the bond of perfectness .

Be thou an example of the believers , — in charity .

I know thy works , and charity .

Though I speak with the tongues of men and Angels , — and have not charity , I am become as sounding brass , or a tinkling cymbal . I am nothing . It profiteth me nothing .

And now abideth faith , hope , charity , these three ; but the greatest of these is charity .

I have insisted the longer on this necessary grace and duty , remembring we are fallen into those frozen times , of which our Saviour , Mat. 24.12 . Because iniquity shall abound , the love of many shall wax cold .

Covetousness .

Chrysostome saith , I had rather dwell with a thousand possest , Cited by Ste●●● in Luk. 16. than with one covetous man ; for they hurt their garments and themselves , but a covetous man hurts his neighbours . In Mat. 10.

He is like S. Peters fish , albeit his mouth be full of gold , yet is he nibling at every bait . If Naboth hath a little Vineyard , Ahab will have it , or else he will die for grief .

It is a disease common amongst men , to covet the greatest things , and not to enjoy the least .

The Heart-wolf ( saith Pliny ) be he never so hungry and ready to eat , if he see another prey , he forsakes the first , and follows after that . Such a Wolf in the heart is ambitious Avarice ; it makes no use of what it hath gotten , but greedily hunteth after more .

Nothing can quench the combustible slime of the pond Samosaris , Nam saevior i●nibus Ae●nae , fervens am●r ardet habendi . nor the burning flame of the high hill Chimera , but only Earth : So nothing can satisfie the muddy thoughts of Covetousness , or stop the mouth of the inflamed hearts of the Malicious , but only the grave . For when his imagination perswades him that he hath made sure his first Purchase ; the unsatisfied disease of his Dropsie , drives him beyond all limits of justice and reason , to thirst for more , and to think it good purchase : Whereas there are no Perquisites of lasting and true tenure , but only those of Virtue .

The covetous person ( saith one ) is a servant to himself , yea , to his servant ; he will for money do homage to a drudge ; a liveless peece of earth is his master , yea his God , which he shrines up in his chest ; He is like a true Chymick , turning every thing into silver , keeping it to look on , not to use ; like another Ahab , he is sick of his neighbours field ; He cares not for advantage , to lose his friend , pine his body , and damn his soul .

Midas quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à non videndo ; because Covetousness hath so blinded him , that he cannot see his own good . If the Philistines had not bored out Sampson's eyes , he would never have been their Milner . The World is a Miln , turned about with the wheel of Time ; the covetous man is Sampson , toiling for each corn ; not seeking ( because not seeing ) the things of above : Nay , this unhappy wretch is like the Miln-wheel , which all the day long turns about , and at night remains in the same place .

Covetousness brings nought home at last . It is written of the fish Scolopendrae , that having suckt in the fishers hook , that sowre-sweet morsel , She hath a rare trick to rid her from it , For instantly she all her guts doth vomit .

Tarpëia daughter to the chief Keeper of Romes Capitol , Go●●● . An t ● . is said to betray it into the enemies hand , bargaining to have for this treason , all the golden Bracelets upon her enemies left hands ; who when they were admitted , did cast not only their Bracelets , but Bucklers upon her , through the weight whereof she was pressed to death .

Servas pecuniam , Cyp● : ●●em . quae te servata non servat .

Possidere se credunt , qui potius possidentur , nec ad pecuniam suam domini , sed magis pecuniae mancipati .

Sequi Chriftum quomodo possunt , qui patrimonii vinculis detinentur ?

Needless it was , Babington in Gen●s . and but a Philosophical folly or pang , that Crates cast his money into the Sea , and said , Ego te mergam , ne mergar à te . For wealth and godliness may meet : But take heed and beware of Covetousness .

Covetousness is to be hated , — Quid non m●rta●ia pectora c●git , Auri sacra fames ? — Quae reverentia leoum , Quis metus aut pudor est unquam , properantis avari ? because it is 1. A sin against nature , making our soul terrene , which should be celestial . 2. The procurer of a curse ; Wo t● them that join house to house — 3. The root of many evils . 4. A besotting sin ; Thou fool — 5. A leader into snares , which drown men in destruction and perdition .

Let your conversation be without covetousness . Hebr. 13.5 .

Love .

Gods love to Man .

The beloved Disciple tells us , God is love , 1 Joh. 4.16 . So he is four ways : 1. Substantialiter , Q●icqui● in Deo , D●us est . Alst . ( Not that we should think him to be a quality , who is a living substance , but ) There is nothing in God but God ; God is not accidentally , but substantially good . 2. Causaliter ; We love him because he first loved us : Magnes amoris amor ; Love is both the loadstone and whetstone of love . Our love is but the reflex of his . 3. Activè , loving all that he made , Man especially . The ground of this love being wholly in himself . 4. Passivè Being lovely , and most worthy to be beloved .

O taste and see that the Lord is good . Psal. 34.8 .

Mans love to God .

When the subject of our hatred is sin , it cannot be too deep ; and when the object of our love is God , it cannot be too high .

Too many love God , as men the Physician , Non propter se , sed propter sanitatem .

Love all , but God above all . Ordo charitatis est , ama post Deum Patrem : This is Loves method ; first love God , then our Kindred ; And if it happen that God and they come in competition , Odium in suos , pietas in Deum est . then hatred to Kindred , is piety to God . Pilate that for love of men condemned Christ , did kill himself ; Judas that for love of money betrayed his Lord , hang'd himself ; and Julian's Treasurer , that for Julian's love did leave Christ , did vomit blood , and die suddenly . So let all thine enemies perish , O Lord .

Say not because we are commanded to love God with all our mind , soul and strength ; therefore it is not lawful to love any thing else : For we answer , We may love something praeter Deum , sed omnia propter Deum ; We may love other things beside God , if we love them in and for God .

Christ will have of his Church her first love , just love , and onely love : Therefore she is called his Turtle-dove ; for as that bird hath but one mate , so the Church must have God only for her Love .

Love makes Christs yoke easie , and his burden light ; Ovid. Chrysol . Solus amor nescir difficultates . Yea , Love makes men Martyrs for God , Audac●m faciebat amor .

God had rather men should love than fear him ; to be called Father than Master .

O love the Lord , all ye his Saints . Psal. 31.23 . I will love thee , O Lord , my strength . Psal. 18.1 .

Mans love to Man .

Why we should love one another , this one briefly and pithily expresseth , thus : 1. Dilecti diligamus , We are loved our selves , therefore let us love . 2. Dis●●●o● diligamus , they are beloved , whom we are charged to love . 3. Yea , Diligentes diligamus ; they also love God , and us , whom God commands us to love

S. John proves the necessity of loving one another , 1 Joh. 4.11 . in these words , viz. If God then first so loved us , then ought we also to love one another . Wherein he comprehends four Arguments :

If God who is Maker of heaven and earth , Lord of all , and therefore our Governor and Superior , loved us base creatures , then much rather should we who are equals love one another .

If God first loved us , then ought we to love one another : It is the best motive to love , to perceive that we are loved .

God loved us freely ; But it is also necessary we should love one another ,

1. Necessitate praecepti , because he hath commanded us to love them .

2. Necessitate naturae ; for nature compels us . The Pythagorians ( as Plutarah reports ) if they were angry one with another , never slept till they had sh●●●en hands . And Pliny reports of two goats , which meeting on a narrow bridge , Honor may be honored , but Love will be abused . 1 Cor. 13.7 . so that they could not pass both together , and yet were not able to turn ; The one lay down , and let the other pass over his back . Indeed we are ready enough to tread on one anothers backs , but to bear one anothers necessities we are unwilling .

3. Necessitate gratiae ; Love is a vertue so necessary , that a Christian cannot be without it .

The Apostle reasons from the extent : If God so loved us , ( that is ) so well , so truly and sincerely , ( as he could not but do , Qui est summum bonum & verun● illud unicum est , ) and so much , even so that he sent his onely begotten Son , that he should die for our sins ; Then ought we in some measure to love one another .

It is a sure signe we love God , when we love our brethren . For ( suth one elegantly , ) As lines in a circle , drawn from the center to the circumference , the neerer they come to the center from whence they proceeded , the neerer needs must they come one to another ; and the farther off they go from it , the more are they distant one from another . So Christians , the neerer they come to God , ( that indivisible Center , of whom , and to whom are all things , Rom. 11.36 . ) in their love , the neerer must they needs come in affection one to another ; and the farther they go from him in that , the further off they are from one another in the same affection . 1 Pet. 2. ● . Rom. 12 9. 1 Joh. 3 . 1● .

Love as brethren . Let love be without dissimulation . My little children , let us not love in word , neither in tongue ; but in deed and in truth .

Anger . Ira furor brevis ; quasi ex se ire , it makes a man ( as it were ) to go out of himself .

Iratum simile est canibus , inquit Aristotel . qui cum primùm audiverant pulsum januae , statim latrant , & non considerant utrum domesticus an aliquis extraneus sive peregrinus pulsaverit , qua in re peccant , & saepe verbarentur : ita etiam ira incontinentes ad vindictam rapiuntur , Arist. antequam consideraverunt quid ratio jubeat faciendum est in judicando . Ira excitatur ex calidissimo & subtilissimo humore , nempe fluxibili . Impedit ira animum ne possit ceruere v●rum .

Ira sex has habet filias ; Indignationem , Humorem anim● , Tumultum , Blasphemiam , Contumeliam & Rixas . For , 1. A man accounts himself not worthy of such a wrong . 2. Then he begins to swell . 3. And then he meditates revenge . 4. He will fall to cursing . 5. To give distasteful speeches . 6. And last of all , there is falling to open strife in words or blows .

Some are soon angry , and soon quenched : like flax , soon kindled , and soon burnt out : Others , long ere they be angry , and long ere they be pacified ; like green wood , long ere it be kindled , and long ere it be quenched : But the worst of all are those , that are soon angry , and hardly quenched ; these are most opposite to God , who is slow to anger , and ready to forgive .

Sorrow will not remedy mischief ; Mulichre est furere in irâ . Sence . and anger is vain , where force is wanting to revenge .

Est ira quaedam licita . But we must not suffer the sun of Reason to be over-ruled by that affection . For , immoderate Ange● blinds Reason , and pulls out the eyes of it , as the Philistines did Sampsons .

Be angry , Eph. 4.26 . and sin not .

Hatred .

They that hate , suffer in themselves the punishment of that evil they wish unto another . He which hateth , is the patient ; he which is hated , the agent : Contrary to the sound of the word , the hater is in torment , the hated in ease .

We must not hate the person of any man , Ames in illo quod Deus fecit , persequere in illo quod ipfi sibi secit . Aug. be he never so wicked , but his evil works : because we must hate nothing that comes from God by grace or nature ; for he is the Author of nothing but good , and no good is to be hated . God made the man , but the man made himself sinfuls

Most unkindnesses that fall out among friends , grow upon misunderstandings : The neglect of cleering and removing them , causeth dwelling suspicions ; Suspicions breed a very habit of misinterpretation ; This breeds a lothness to come to the light , to shew the reasons of our dislike ; This lothness begets a very separation in heart , and at length turns to downright hatred .

Suffer not hatred to nestle in the heart ; for when it is grown from a passion to an habit , which is , to be setled in an alienation and estrangement from the person hated , then it grows to wish and desire , and seek his hurt . I could like that Exposition well ( said Maldonat ) if it were not Calvin's : And that Reformed Religion ( said George Duke of Saxony ) if Luther had not had an hand in it .

Better is a dinner of herbs where love is , Pro. 15.17 . than a stalled ox , and hatred therewith .

Malice .

Malice , Malice ( as we say of rennet ) the older it is , the stronger . in short , is Anger inveterate ; It is an inward hatred , or grudge harboured in the heart against others .

It may be known by divers signes , viz. A constant base estimation of others , and inward loathing ; Frequent desires to hurt them , longing for ability and opportunity of revenge ; Proud and arrogant carriage , whereby it appears a man despisech others ; Habitual backbiting , judging and censuring ; And resolution not to forgive a wrong done .

Habet malitia currum suum ; rotis quatuor consistentem ; viz. Savitiâ , Bern● impatientìa , audaciâ , impudentiâ . Valdè enim velox est iste currus , ad effundendum sanguinem ; qui nec innocentiâ sistitur , nec patientia retardatur , nec timore frenatur , nec pudore inhibetur ; Trahitur autem duobus pernicibus equis , & ad omnem perniciem paratissimis , terrenae potentiae , & saeculi pompa : porro praesident duobus his equis aurigae duo , tim●r & livor ; timor quidem pompam , livor potentiam agît . Chrys. in Mat. c. 22. Pulli serpentum etsi breviores sunt , veneno tamen aequales ; Luporum catuli venatione nocere non possunt , sanguine tamen gaudent , & morsibus laedunt .

The infirmities , or wrongs of others may be the occasions , but they cannot be the causes of malice : It comes ; from the Devil without , and an ill nature within . And hath bad effects , viz. Conforming us to the nature of the Devil ; pleading mans unregeneration ; sowring our gifts ; hindring Prayer and the Word ; procuring God's hatred , and pulling down his judgments . 1 Cor. 14.20 ▪

In malice be ye children .

Envy .

All the lusts in the world are reduced to three heads ; the lust of the eyes , the lust of the flesh , and the pride of life . Envy is the chiefest lust of the eyes , and it is properly so called , because a man seldom envieth another , until he sees some good he hath above himself .

Envy is the trouble which a man conceives in himself , at the good which another receives .

It is the most furious of all the winds that shake the affairs of the world . A most quick-sighted and sharp-fanged malignity : And is an evil , wherein is steeped the venome of all other vices .

Dogs by cherishing are made tame ; Lions by bringing up are made gentle ; Basil . but an envious man , the fairer he is spoken , the worse he is .

The envious man feeds on others adversity , like the Beetles , who feed on their fellows dung .

A notable example of Envy we have , Lib. 1. c. 25. in those spightful Heathens of old ( as Eusebius reports ) who turned the sacred Monument of the Tomb of Christ , into the Temple of their Venus .

Invidia est animi tinea . Cypr. Whilst an envious man looketh obliquely upon the goods of another ; He loseth what is good in himself , or at least takes no delight in it .

Envy is the inseperable companion of all honorable actions . Invidia virum probum sequitur . Naz. Invisurum faciliùs quàm imitaturum .

The nature of the Basilisk ( saith Pliny ) is to kill all trees and shrubs it breatheth upon ; and to scorch and burn all herbs and grass it passeth over . Rumpit saxa , &c. Envy is ultio animae , an Aetna in man that continually burns intus & extra ; it ( like the Cantharides ) finds feeding on the fairest roses .

This passion is a murderer ,

Of a mans own self ; for , wrath killeth the foolish man , and envy slayeth the silly one . It begins at the eyes , but rots down into the bones . Invidi● Sicul● non invenere Tyranui , tormentum . Hor ▪ Epist. It is the same to the whole man , that rust is to iron . Socrates called it serram animae , the souls saw ; and wished that envious men had more ears and eyes than others , that they might have the more torment by beholding and hearing of other mens happinesses . Invidia simul peccat & plectitur . For because it cannot come at another mans heart , it feeds upon its own . Like the little Fly , to put out the candle , it burns it self . Or like the Bee , it loseth its sting and life together . Or like the Viper that leapt upon Pauls hand to hurt him , but perished in the fire . Or as the Snake in the fable , that licked off her own tongue , envying teeth to the File in the forge . Or like him in Pausanius , who envying the glory of Theagines a famous Wrestler , whipt his Statue ( set up in honour of him after his death ) every night so long , till at length it fell upon him , and killed him .

Of the party whom he envieth , at least in his heart , because he wisheth him out of the world , as Caracalla did his brother Geta , of whom he said , Divus sit , modo non sit vivus ; I would he were any any where , so as I were rid of him . Whosoever hateth his brother , is a murderer . In a word , Envy looketh with a spightful eye , like that of the Basilisk , that hurteth the object upon which it fixeth .

— Bitter envying . Jam 3.14 , 15. It is earthly , sensual and devilish .

Enmity .

Enmity is opposed to Amity , and is Hatred irreconcileable . Nothing can be said more this way ; for an Enemy may be reconciled , but Enmity cannot .

It is a mutual malevolence between parties , with a mutual desire to hurt and destroy each other .

There is Antipathy amongst creatures ; The mortal hatred between the Horse and the Bear , the Swan and the Eagle , the lesser Birds and the Owle , &c. The report is also ( though by some refuted ) between the Toad and Spider , Magirus . that they poisonously destroy each other . As also that a Lyon is afraid of a Cock.

Pliny saith , The brood of Serpents , and the generation of Mankind , are irreconcileable enemies to each other . And Bodinus saith , there is such a capital antipathy between the Woman and the Serpent , that in a great multitude of Men , if there be but one Woman amongst them , he makes at her , and stings her about the heel .

But the sharpest hostility is betwixt the godly seed of the Woman , and the wicked seed of the spiritual serpent Satan : who so far as he is discovered to be what he is indeed , is hated and abhorred of Mankind in general , as he hates all Mankind without exception .

I will put enmity between thee and the woman , Gen. 3.15 . and between thy seed and her seed ; it shall bruise thy head , and thou shalt bruise his heel .

Self-denial .

In the very root of it , 't is such a disposition or frame of heart in a man , which inclines him , that is , makes him willing and ready to neglect himself , in all personal and self-accommodations , especially in outward things , when , and as the glory of God , and general good of men require it , for their furtherance and advancement . He submits all interests , ends and enjoyments whatsoever , to the glory of God , and good of men , according to the occasions and exigencies of thes● . He doth things contrary to his own interests , and to the discommodating of himself , in a manner denying any such person in being as himself .

This is prest , 1. By express precept and command , 1 Cor. 10.24 . 2. By the great example of Jesus Christ himself , the Lord of all , the Pattern in the Mount ; He laid down his life for us , 1 Joh. 3.16 . Rom. 15.3 . 3. By the example of some Saints , 1 Cor. 9.9 . Phil. 2.3 . 4. By the great promise of life and salvation , Mat. 19.29 . & 10.30 . Mark 10.29.30 . & alibi . Thus he casts the world into this heavenly Ecstasie , by provoking men to drink their fill of the hope and expectation of the glory and great things of the world to come . 5. By a formidable Engine , able to batter and break in peeces the most adamantine heart . Mat. 10.37 , 38 , 39. cap. 5.29 , 30.

It 's the greatest slavery in the world , to be subject to our own passions . For , Just. Martyr . a man may be overcome of his enemy , either by fortune or advantage : which when they alter , he may recover his honour , and repair his loss ; because he still bath the heart and courage which he had at first : But he that is overcome of his own passions , is in desperate case ; because the inward hold which was his own , is lost . It is the greatest victory to overcome ones self , and to give his judgment power over his affections , which will ever advise him to unmask those blind guides , and to look to that course , which is most for his honour and safety .

Valentinian the Emperor dying , affirmed , That he was proud of one of his victories only , viz. That he had overcome his own flesh , that worst of enemies .

Darius in fight against Alexander , cast the Crown from his head , that he might run away with more speed . Let us much more cast away every impediment , and run with patience the race that is set before us .

A man must deny 1. Suos , his friends . 2. Sua , his goods . 3. Seipsum , himself .

This last is the most difficult ; A man will rather say nay to all the world , Proximus egomet mibi . than to himself : yet , either this must be done , or else he himself is undone .

If any man will come after me , Mat. 16.24 . let him deny himself .

Self-love .

He that is wholly shut up within himself , is an odious person ; And the place he lives in , longs for a vomit to spue him out .

It is his Pleasure , his Profit and Preferment , Haec tria pro trino numine mundus habet . ( saith one ) that is the natural mans Trinity ; and his Carnal self , that is these in Unity .

Self-love writes , as that Emperor did , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for mine own use only . It makes men like those envious Athenians , who sacrificed for none but themselves , and their neighbors of Chios .

Contrariwise , true Christian love wisheth well to Community . Quoted by Mr. Burroughs . His heart , divis . I would to God ( said Mr. Dod ) I were the worst Minister in England ! Not wishing himself worse , but others better . Much like that of Paul , Act. 26.29 .

Self must be shouldred out , all private interests let fall , and all self-respects drowned in the glory of God , and the publick good ; or else we want that pious ingenuity that becometh Saints . It is said of Cato , Lucan . that he did — Toti genitum se credere mundo . And Timothy was of a choise and excellent spirit , that naturally cared for the Churches welfare , Phil. 2.20 .

Men shall be lovers of their own selves . 2 Tim. 3.2 . For all seek their own , not the things which are Jesus Christs .

Humility . Humilitas est animi demissio orta ex verâ status & conditionis suae agnitione . Cameron . Praelect. in Mat 18.2 . Humilitas virtus Christianorum , prima , secunda , tertia . Aug.

Vasa sunt virtutis quibus utitur ille qui aquas vivas à fonte vivo Jesu Christo haurire cupit ; praecipuè tamen , fides , spes , charitas , benignitas , humilitas .

Nosce teipsum , is a rule very difficult : For as the eye can see all things but it self , so some can discern all faults but their own .

As men of this world are infaeliciter faelices , so the children of God are faeliciter infaelices . A presumptuous confidence goes commonly bleeding home , when an humble fear returns with triumphing trophies .

Yet , Vexatio dat intellectum , & , in morbis recoligit se animus . Deified Alexander seeing one of his wounds bleed , remembred he was but a Man .

The humble man admires every thing in another , whilst the same or better in himself he thinks not unworthily contemned . His eyes are full of his own wants , and others perfections . When he hath but his due , he magnifies courtesie , and disclaims his deserts . Bernard compares humility to the Violet , which grows low to the ground , and hangs the head downward , and besides hides its head with its own leaves ; only the fragrant smell bewrayes it . Aug. Confes . He is more ashamed of honor , than grieved with contempt . His words are few and soft , neither peremptory nor censorious ; because he thinks both each man more wise , and none more faulty than himself . And when he approacheth unto the Throne of grace , he is either vile in his own eyes , or else nothing . He emulates no man in any thing but Goodness . No man so contented with a little , so patient under miseries ; because he knows the greatest evils are below his sins , and the least favour above his deservings . He is a lowly valley , sweetly planted , and well watred ; the proud mans earth whereon he trampleth , but secretly full of wealthy Mines , more worth than he that walks over them : A rich stone set in Lead ; and lastly , a true Temple of God , built with a low roof .

God is more cleer than all light , more inward than any secret , and more excellent than all honour , but not to those that are high in their own conceits .

When the Ruler intreated Christ for his son , ( Come down ere he die , ) our Saviour staid ; but when the Centurion did but complain of the sickness of his servant , Christ , unasked , saith , I will come and heal him . He that came in the form of a servant , would rather visit the sick servants Pallet , than the rich Canopy of the Rulers son .

Gilbert Filiot Bishop of London , disliking Becket Archbishop of Canterbury , would oft say , Ad Zachaeum non divertisset Dominus , nisi de sycomoro jam descendisset : Zacheus had not entertained Christ , had he not come down from the Sycamore-tree . Not the lofty , but the humble receive him .

Scaliger saith of Erasmus , Quò minor est quisquis , maximus est hominum . Maximus esse potuisset , si minor esse voluisset . But so humble was Beza , that his own words were these : I was chosen Pastor at Geneva , when I deserved not to have been one of the sheep . Humbleness of mind is Schola & scala coeli ? the school teaching , and ladder reaching to heaven .

The fruitfullest trees grow always in the vallies , Quantò major es , tantò te geras submissius . none in the mountains ; and the highest trees hang down their heads ; the fairest trees are the deepest rooted : The higher a star is , the less it appears ; so the higher that we are promoted , we should be less in our own conceit .

There are some which are 1. Humbled , but not humble , Jer. 5.3 . 2. Humble , Multi humiliantur nec sunt humiles . Bern. but not humbled . 3. Humbled , and humble , Psal. 78.34 .

There be many motives to Humility ; as the consideration of things which are — 1. Intra . 2. Juxta . 3. Contra. 4. Infra . 5. Supra .

If we look within our selves , our conscience will tell us , that our sins are for their number great , for their nature grievous . If we look round about us , our Neighbour hath more wit , more wealth , more worth . Against us , our Adversary is a roaring Lion . Cum sis humilimus , cur non sis humilimus ? If we look downward , we behold the earth , our mother , as the womb from whence we came , and the tomb to which one day we must return . If upward , God resists the proud , but gives grace to the humble .

Be clothed with humility . 1 Pet. 5.5 .

Pride . The Schoolmen say , as humility is vacuum spirituale , so Pride is plenitudo diabolica .

It is supergressio regulae rationis , or lifting up of the mind against a precept , or an inordinate desire of excellency in any thing . Aug. saith it is perversae celsitudinis appetitus ; it is a tumor and swelling of the mind , Superbia in communi est , quâ quis inordinatè supergreditur illud quodest . Ames . and lieth principally in contemning and slighting of God himself , his Word , promises , threats , ordinances , worship , works : in self-esteem and admiration , in a swelling for gifts and graces , successfulness of endeavours : for birth , breeding , wealth , honour , place , relation , and in despising of others .

It is either 1. Inward in the heart , Proud persons value themselves ( like Jayes ) by their feathers . Hab. 2.4 . Pro. 16.5 . Or , 2. Outward , and that

In the — 1. Speech , Dan. 4.30 . cap. 3.15 . Psal. 12.3 . 1 Sam. 2.3 . 2. Looks , Prov. 6.17 . Psal. 131.1 . 3. Habit of the body , Act. 12.21 . Luk. 16.19 . 4. Gesture , Isa. 3.16 . 5. Actions , Isa. 3.5 . Nehem. 9.16 , 29.

Every proud man forgets himself : Remember what thou art by sin , Prosper . and shalt be in the grave , and thy plumes will fall .

What profit in that Honor , so short-liv'd as perchance it was not yesterday , Irenaeus . neither will it be to morrow ? Such men as labour for it , are like froth , which though it be uppermost , yet is unprofitablest .

Pride is the first ; and last vice of a Christian ; Aug. in Psal. 7. And therefore not unfitly may it be called , the heart of the old man , that is in every regenerate Christian ; which is the first part of man that lives , and the last that dies .

Pride ( saith a Divine ) is the great Master-pock of the soul , ( it will bud and cannot be hid ; It is the spiritual leprosie that breaks forth in the very forehead . And as Wisdom maketh the face to shine , and humility rendreth a man lovely ; so Pride on the contrary , sitteth in the face and deformeth it . Hence , Hos. 5.5 . So that Pride is a foolish sin , it cannot keep in , it will be above-board , and discover it self by lofty looks , big-swolne words , proud gate , ridiculous gestures , garish attire , &c. But especially by stubbornness against God and his wayes .

Pride proceeds from ignorance of God and his will , of a mans self and his duty ; hence is that connection of those verses , Hos. 5.4 , 5. Laodicea was therefore proud , because ignorant , Rev. 3. Those question-sick Phantasticks were proud , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . knowing nothing , 1 Tim. 6.4 . But humble Agur ( though full of heavenly light , yet ) vilifies and nullifies himself to the utmost , Pro. 30.2 . Exemplifying that of Solomon , cap. 11.2 . With the lowly is wisdom .

Pride was anciently pourtrayed ( Pope-like ) with three crowns on her head : Upon the first was written Transcendo ; upon the second , Non obedio ; upon the third , Perturbo .

Many are like Dionysius the Tyrant , to whom when Aristippus petitioned , he received no answer , until he fell at his feet , as if his ears had been there .

Thou reprehendest me of pride ( said Aristippus to Diogenes ) for wearing my apparel neat ; but I see thy pride in thy slovenly attire , and affected beastliness , Multo deformior est illa superbia quae sub quibusdam humililatis signis latet . Hier. l. 2. Ep. 22. Cypr. Venustas tribuitur à naturâ , corrumpitur ab arte . Lucifers Motto , E●o fimilis Altissimo . Isa. 14.14 . spying it through that rent and torne mantle of thine .

They which out of pride do paint , colouring themselves white and red , begin betimes to prognosticate of what colour they shall be in Hell . Again , Qui se pingunt in hoc seculo aliter quàm creavit Deus , metuant ne cum venerit resurrectionis dies , artifex creaturam suam non recognoscat .

The sinfulness of this sin appears , 1. It blinds the mind and hardens the heart of man , Dan. 5.20 . 2. All other sins fly from God , but Pride flies upon God , Jam. 4.6 . 3. It 's the root of other sins , Prov. 13.10 . Ezek. 7.10 . 4. It is Morbus Satanicus , 1 Tim. 3.6 . 5. It 's that sin which makes God abhor man , Pro. 16.5 . cap. 6.16 , 17. Psal. 119.21 , &c.

Pride precedes a fall : As swelling is a dangerous symptom in the body , so is pride in the soul . As the swelling of the sails is dangerous for the overbearing of a little vessel , so is the swelling of the heart by pride . Nebuchadnezzar's fall may be an example that Pride is the certain way to ruine ; for , the same man that would be like God , God made him unlike a man , a beast , until he lifted up his eyes to heaven . The like of Pharaoh , Adonibezek , Agag , Haman , Herod , &c.

It was a great foretoken of Darius his ruine , when in his proud Embassy to Alexander , he called himself the King of Kings , and Cousin of the Gods ; but for Alexander , he called him his Servant .

Sigismund the young King of Hungary , beholding the greatnes of his Army , said , What need we fear the Turk , who need not at all to fear the falling of the Heavens , being able with our spears and halberds to hold them up ? He afterwards shortly received a notable overthrow , being himself glad to get over Danubius in a little boat to save his life . Major sum quàm cui possit fortuna nocere . Yea , Bajazet the Terror of the world , and ( as he thought ) superior to Fortune , yet in an instant overthrown into the bottom of misery and despair . Prov. 16.18 . Pride goeth before destruction , and an haughty spirit before a fall .

If a man ( saith one ) have a bladder that is full of wind , the way to let it out , is either to unty it , or prick it , or rend it . So the way to let pride out of the heart , is , Act. 2.37 . Joel 2.13 . 1. To unloose our high conceit of ourselves , and our own worth . 2. To prick it with hearty remorse , and godly sorrow for sin . 3. If that will not do it , to rend it even in peeces , with the remembrance of Gods fearful judgments due unto it .

Proud ? Gerard. O earth and ashes ! Sperma foetidum , vas stercorum , esca vermium ; A filthy seed , an unsavoury vessel , meat for worms .

Wo to the crown of pride . Isa. 28.1 . My soul shall weep in secret places for your pride . Jer. 13.17 . Behold , this was the iniquity of thy sister Sodom , Pride , —

Knowledge .

Intelligentia est fons scientiae & sapientiae . Alsted .

Est habitus partim naturalis , partim acquisitus ; naturalis quoad inchoationem , acquisitus quoad perfectionem .

'T is fitly compared to the Israelites Jewels , whereof they made a Calf . As the same gold being in Jewels was precious , but being cast into an Idol , became odious : So the wit of man , which in the days of his innocency was good and gracious , is in his corrupted state become vain and vicious .

'T is also compared to an untilled field , not only lying barren , but yielding the thorns , weeds , and brambles of sin and error , till husbanded by the good Spirit of God .

The best Minerals have their poisons , till extracted ; the sweetest flowers their faeces , till separated : so the best wits their folly , till by Gods Spirit refined .

In relation to spiritual things , the understanding being weighed , will be found ( like Belshazzar ) too light , lighter than vanity it self .

Let not then the wise man glory in his wisdom . Jer. 9.23 .

The Knowledge of man is as the waters , some descending from above , and some springing from beneath ; the one informed by the light of nature , the other inspired by divine revelation . The light of nature consisteth in the notions of the mind , and the reports of the senses : For as for the knowledge that man receives by teaching , it is cumulative , and not original ; as in a water , that beside its own spring-head , is fed with other springs and streams . And according to these two illuminations or originals , Knowledge is divided into Divinity and Philosophy .

Mans Knowledge hath three beams : 1. There is Radius directus , which is referred to nature . 2. Radius refractus , which is referred to God , and cannot report truly , because of the inequality of the Medium . 3. Radius reflexus , whereby man contemplateth himself .

There is Scientia intuitiva , & Scientia discursiva or abstractiva , ( as the School-men have it ) And both these do admit of further subdivisions . But Weems doth very well illustrate them : I have the abstractive knowledge of a Rose in winter in my mind ; I have the intuitive knowledge in my mind , when I see the Rose in June .

The first creature made at the first creation , was Light ; and the first work of the Spirit in mans heart at the second creation , is to beat out new windows there , and to let in light , 2 Cor. 4.6 . And then ( as Aenaeas Silvius said ) Semper in sole sita est Rhodos , qui & calorem & colorem nobis impertit .

Knowledge is 1. Intellectual . 2. Experimental .

Some knowing men are nothing the better for all they know . The Devils are full of objective knowledge , but they get no good by it : No more do those men , that draw not their knowledge into practice , but detain the thuth in unrighteousness ; It swimmeth in their heads , but sinketh not into their hearts . Therefore let thy knowledge be not only apprehensive , but affective , experimental and practical .

And beg this of God : For well said Austin , Quando Christus magister , quàm citò discitur quod docetur ? When God by his Spirit taketh in hand to teach a man , he soon becometh a skilful scholar . Nescit tarda molimina ( saith Ambrose ) Spiritus Sancti gratia ; The Spirit is not long in teaching those that commit themselves to his tuition .

Pimenta writes ( Epist. ad Claudium Aquavivum , de statu rei Christi , apud Indos Orientales ) that the Barbarians of Ciandegri in the East-Indies , seeing the Sun eclipsed , Anno Dom. 1600. did fast and weep all day , crying out , O nos miseros , quoniam Draco devoravit solem● shewing themselves as great Wizards as the Countrey-lad , who watering his Ass when the Moon was going under a cloud , presently conceived , that his beast had drunk up the Moon . But ( blessed be God ) the Red Dragon cannot devour our Sun .

There is nothing so sweet to a good soul , as the knowledge of dark and deep mysteries . The little Book of the Revelation was in John's mouth sweet as hony , cap. 10.10 . But as the Unicorns horn separated from the beast ( if any such Animal be ) is soveraign , but on his head hurtful ; so is Knowledge , as it is sanctified , or unsanctified .

Austin desired no more of God , but Noverim te , noverim me ; that I may know my self , and know thee .

Claritas in intellectu , quae parit ardorem in affectu : That light in the understanding , that kindleth the affections , is sweet knowledge ; But knowledge without love , is like as rain in the middle region , which doth no good to the ground . Nummos habuerunt Athenienses ad numerandum , & scientiam ad sciendum . But knowledge is not sufficient , unless we have love too .

Knowledge puffeth up ( saith the Apostles ) but love edifieth . Yet those were foolish persons whom Austin maketh mention of , that neglected the means of knowledge , because knowledge puffeth up ; and so would be ignorant , that they might be humble , and want knowledge , that they might want pride . This was to be like Democritus , who pluckt out his eyes , to avoid the danger of uncleanness .

The greatest part of our Knowledge , is but the least part of Ignorance , yet we are apt to think we know all that 's knowable ; as in Alcibiades his Army , all would be leaders , none learners . Epicurus said , That he was the first man that ever discovered Truth ; and yet in many things he was more blind than a Beetle . Aratus the Astrologer vaunted , that he had counted the Stars , and written of them all . Hoc ego primus vidi , said Zabarel . Laurentius Valla boasted , Which he therefore called , Logicam Laurentinam . Scire tuum ulbil est . Juven. that there was no Logick worthy to be read but his . And Nestorius the heretick braged , that he alone understood the Scriptures , and that till his time all the world was benighted . But well saith the Apostle , 1 Cor. 8.2 . If any man think that he knoweth any thing , he knoweth nothing yet as he ought to know .

Open thou mine eyes , Psal. 119.18 . that I may behold wondrous things out of thy law . Anoint thine eyes with eye-salve , that thou mayest see . Rev. 3.18 . Hereby we do know that we know him , if we keep his commandments . 1 Joh. 2.3 .

Ignorance .

Ignorance is threefold , 1. Purae negationis . 2. Privationis . 3. Affectata .

As for that which is by negation , when God in wisdom hath denied to us the knowledge of some things , it is no sin to be ignorant of them ; This ignorance was in Christ , which knew no sin ; He was ignorant of the Day of Judgment . But privative ignorance is a sin : Quia aliud est nescire , aliud est nolle scire : nescire ignorantia est , scire noluisse superbia est . Bern. For us to be deprived by the fall of Adam , of that excellent light wherein we were created ; this is a sin , and may justly be required of us . But affected ignorance is most fatal and damnable . It is hell upon earth , that light is come into the world , and men love darkness rather than light .

Some Papists make a vertue of Ignorance , she is the mother of Devotion ; whereas in truth she is the mother of Destruction : Ye erre ( saith our Saviour ) not knowing the Scriptures . And Christ shall come in flaming fire , rendring vengeance to them that know not God . Therefore let us not sooth up our selves in our ignorance , but labour to be pluckt out of that pit daily more and more .

Ignorance may excuse à tan●o , but not à toto . When the Sienois having rebelled against Charls the Fifth , Vt mitiùs ardeat . Aug. Emperor , sent their Ambassador to excuse it ; He not able to apologize for it any other way , thought in a jest to put it off , saying , Shall not we of Siena be excused , seeing we are known to be all Fools ? But the Agent replied , That shall excuse you , but upon the condition which is fit for Fools , that is , to be kept bound and enchained . He that committed things worthy of stripes , though he knew not his Lords will , shall be beaten , though with fewer stripes .

Ignorance is the ground and mother of many sins , displeasing to God , who complains of it , and punisheth it ; And argues that a man hath no interest in the Covenant of grace . Ignorat sanè improbus omnis . Arist. Nay , it is the mother in some sort of all sin : For in all sins we commit , though we be endowed with singular knowledge , our understanding for the time is blinded , by Satan and our own corruption .

Diogenes being asked in mockery , How it came to pass , that Philosophers were the followers of Rich men , and not Rich men of Philosophers ? answered soberly and sharply too , Because the one sort knew what they had need of , and the other did not .

Into the second tabernacle went the High Priest alone , Heb. 9.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . once every year , not without blood , which he offered for himself , and for the [ ignorances ] of the people .

Wisdom .

Aristotle in many places of his works , distinguisheth between Wisdom and Prudence : Wisdom , he maketh to be a right apprehending of truths in general ; Prudence , Xenophon de dict. & fact . Socrat. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . an applying them to particular cases and uses . But Socrates said , That there was no such difference ; sith he that knoweth good things to do them , and evil things to avoid them , is to be held a wise man , and none else .

So that true Wisdom draws all into practice , teaching men to prove by their own experience , what that good , and holy , and acceptable will of God is . Sapiens est cui res sapiunt prout sunt ( saith Bernard ; ) He is the wise man that savoureth things as they are . And herein lieth the whole wisdom of a man ( saith Laetantius ) Vt Deum cognoscat & colat , Lib. 3. c. 30. that he know and worship God aright ; that with a practical judgment , he ponder the word and ways of God , in order to salvation .

But alas ! Of the most that would be knowing men , it may well be said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as Tully says the Proverb went of the Athenians ; That they used their wisdom , as men do their artificial teeth , for shew only : And that they did scire quae recta sunt , sed facere nolle ; Know what was right , but had no mind to do accordingly .

The fear of the Lord is the beginning of wisdom . That is , Psal 111.10 . it must necessarily go before wisdom ; not that it is any cause essential , but after it must necessarily follow wisdom ; that is , all kinds of wisdom , Viz. 1. Prespicere , to know those things which are before us ; It is the beginning of our knowing of God . 2. Despicere , to look into our selves , to know our own excellency by creation , our excellency by regeneration , and ( lest we should presume ) our weakness in both . 3. Circumspicere , to be wise towards our neighbours .

Hoc est verè sapere , ea discere in terris , Hieronimus ad Paulinum . quorum scientia nobis perseveret in coelis .

Difficile sanè est veram sapientiam invenire , Chrys. in Job . 18. si quando ad legendum scripturus add●cimur , tum grave secularium rerum onus incumbit , viam inundat , & siquid profecimus , aufert .

Si sapientia & veritas non totis animi viribus concupiscatur , Sedul . Minorit . in praescript . advers. haeres . inveniri nullo pacto potest : at si quaeratur ut dignum est , subtrahere sese atque abscondere à suis dilectoribus non potest .

Wisdom can behold the face of affairs , which way it looks , in the glass of others relations .

The soul of Wisdom is Prevention . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Decernendum est sapientiâ quo & quâ tendamus ; sed post jacturam quis non sapit ?

Sapiens ipse fingit fertuna sibi , & errando discit . Yea , wise men make greatest benefit of their greatest adversaries .

Mens una sapiens , plurium vincit manus . Pallus and Mercury will effect that Briarius may wonder at ; strong Wits supply the defect of weak hands .

Supernal and supernatural wisdom , is such as can neither be fathomed , nor found out by humane abilities , or by natural reason . Luciosi & qui hebeti sunt visu ( saith Vives ; ) Those that are weak-sighted and sand-blind , if at any time they look wishly upon any thing , with desire to see it the better ; they see it so much the worse , and nothing so well as they did before . Think the same of the most acute and perspicacious Naturalist : when he comes to look into the things of God , he is not only sand-blind , but stark blind . 1 Cor. 2.14 . Therefore with Gods heifer must all those plow , that will find out his riddles , 1 Cor. 2.10 .

A man that is truly godly and spiritual , is the wisest man ; because he hath the most excellent and profound reason ; he hath a mass of rationality , that the world knows not of : We may say of a godly man , as the Heathen said of a learned man ; A learned man hath four eyes , and the vulgar have but two ; so a godly man hath three eyes , and a natural man hath but two , and scarce that . A natural man can reason things , but it is with a corrupt or natural eye ; whereas a Saint can reason with a spiritual eye . And therefore you shall have godly persons usually when they are described in Scripture , they are called wise men , as it is often in the Proverbs ; The wise man and the fool are put in opposition the one to the other ; the wise man is the godly man , and the fool is the sinful man , let him be as wise as he will be .

Men that are only carnally wise , are only like Moles , that dig dexterously under ground , but are blind above ground .

Soul-light is not enough to make us truly wise , but there must also be Spirit-light . The whole man is corrupted , and therefore the wisdom of man is corrupt also . There is a maim in the Intellectuals and higher faculties , and not only in the Sensual appetite . All the discourses of the Understanding , till it be sanctified , are but sottish and foolish . And therefore ( as James intimates ) if Wisdom be meerly natural , 't will be presently devilish .

A Christian should be wise for the Kingdom of Heaven ; but 't is sad to be wise for the World , and to be a fool for Duty ; to be serious in trifles , and to trifle in serious matters . And as sad , when it tendeth only to gratifie the senses ; when vain men rack their wits , and employ their understandings to rear up their lusts ; sacrificing their time and care , and precious thoughts , upon so vain an interest . And worst of all , when men make use of their wit to contrive mischief , and hatch wickedness : Such have not only somewhat of Beast , but Devil in them , as Christ said by Judas , Joh. 6.70 .

Happy is the man that findeth wisdom , Prov. 3.13 . and the man that getteth understanding .

If any of you lack wisdom , James 1.5 . let him ask of God , that giveth unto all men liberally , and upbraideth not ; and it shall be given him .

If any man among you seemeth to be wise in this world , 1 Cor. 3.18 . let him become a fool that he may be wise .

Folly .

A Fool is a sapless person ( as the word imports ) without the sap or juyce of wisdom , Stultus , à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Emarcuit . Dicitur propriè de floribus flaccescentibus & decidentibus , postquam omnem humorem amiserunt . goodness , and honesty . Or one of a base and vile spirit , fallen below all noble or holy resolutions .

Throughout the book of Proverbs , the fool and an ungodly man ( as a wise man and a godly man ) are Synonoma's , words signifying the same thing .

Sin is the greatest folly in the world , being a declining from the rule of right reason , both from spiritual reason and from natural , Jer. 8.9 . True wisdom is to walk by a right rule , to a right end : But while we sin , lust ( in some degree or other ) is the rule , and self is the end . In both which we join hands with folly , and are the companions of fools .

Quâ ratione vocetur impius stultus ? Am●s . 1. Privativè , & 2. Positivè .

Privativè , Non quia destituitur facultate ingenii & prudentiae naturalis . Sed 1. Quia deesse solet ipsi divinae voluntatis cognitio , 1 Cor. 2.14 . 2. Quia illorum quae cognoscit , efficax illa approbatio quâ saperent ipsi spiritualia , deest , Rom. 8.5 . 3. Quia deest illi subjectionis & obedientiae affectus , etiam in iis quae aliquo modo probat , Rom. 8.7 . 4. Quia non cavet sibi à periculis maximis , Pro. 7.7.22 , 23. c. 14. v. 15 , 16. 5. Quia non tantum destitutus est sapientià verâ , sed ejus etiam incapax est , Pro. 17.10.16.27.22 .

Positivè , 1. Quia pravis & perversis opinionibus est imbutus . Non enim abrasa tabula est mens ejus , sed quasi atramento omnium errorum obducta , Pro. 24.9 . 2. Quia hâc suâ conditione delectatur , & in illâ sibimet placet , Pro. 1.20.8.5.9.6.12.15 . 3. Quia oblatam sapientiam repellit & odit , Pro. 13.19 . 4. Quia exercitiis stultitiae delectatur , Pro. 10.23 . 5. Quia stultitiam suam spargere & aliis communicare amat , Pro. 12.23.13.16 . 6. Quia contemnit & opponit sese mediis instructionis , Pro. 15.5 . 7. Mediis illis quae maximè faciunt ad sapientiam abutitur , Pro. 26.9 . 8. Omnes suas facultates applicat ad nequitiam exercendam & manifestandam , Pro. 6.12.13.14 .

Thus Sin and Folly are more than like one another ; for they are the same . He is a fool , who hath not wisdom to direct himself ; but he is the fool , who will not follow the counsel and direction of the wise . He is a fool , that hath no knowledge ; and he is a fool , who makes no use of the knowledge which he hath .

A fool is not able to judge of the nature of things ; and therefore he is angry with every thing that hits not his nature , or his humour . Hence Solomon , Eccl. 7.9 . Be not hasty in thy Spirit to be angry : for anger resteth in the bosom of fools .

They that are emptiest of understanding , are fullest of will ; and usually so full , that we call them wilful . And surely those men are more foolish than others , inasmuch as they think themselves wiser than all .

Stustorum plena sunt omnia . Wisdom ( like the Rayl ) flyes alone , but foolishness ( Partridge-like ) by covies . Mr. Adams .

There is the 1. Sad fool . 2. Glad fool . 3. Haughty fool . 4. Naughty fool .

The sad fool , that 's the envious man , an enemy to all Gods favours if they fall from him ; he dies languishing . The glad foll , or rather mad fooll , the dissolute man , ready with a jest to put goodnesse out of fashion ; he dies laughing . The haughty fool , the ambitious man , ever climbing towers , though he never looks how to get down ; he forsakes peace at home , to seek war abroad . The naughty fool , the coveteous man , the very fool of all , losing his friend , time , body , soul , and yet having no pleasure for it , Jer. 17.11 . He wasts him self to preserve his meanes ; Christ calls him fool , which might best do it , Luk. 12.20 . As for the Atheistical fool , he is that meer animal , that hath no more than a reasonable soul , and for little other purpose , than as salt , to keep his body from putrefying .

When an heire is impleaded for an Ideot , the Judge commands an apple , or a counter , with a peece of gold to be set before him , to try which he will take ; if he takes the apple or the counter , and leaves the gold , he is then cast for a fool , and unable to mannage his estate ; for he knows not the value of things , or how to make a true election . Wicked men are thus foolish , and more ; for when ( which is infinitely more sottish ) Heaven and hell , life and death are set before them ; they chuse hell rather than heaven , and death rather than life ; They take the mean transitory , trifling things of the world , before the favour of God , Pardon of sin , a part in Jesus Christ , and an inheritance among the Saints in light .

Fools make a mock at sin . Prov. 14.9 . Shame shall be the promotion of fools . Cap. 3.35 . Sèe then that ye walk circumspectly , not as fools , but as wìse . Eph. 5.15 .

Sincerity .

It is the bottome grace , especially commending us to God . It is conceived not to be so properly a distinct grace , as the perfection of every grace . It s the filling up of all our duties ; without this they are as empty sounds .

A sincere man is like a Chrystal-Glass with a light in the midst , which appeareth through every part thereof , so as that truth within , breaketh out in every parcel of his life . There is in his obedience to God , 1. An universality . 2. Uniformity . 3 Ubiquity . He hath respect unto all Gods Commandments , so far as he knows them ; without prejudice or partiality ; and is the same at home as abroad , in the closet as in the Congregation . His faith is unfained , his love cordial , his wisdom undissembled , his repentance a renting of the heart ; he truly aims at pleasing God , and not at by-respects .

Christ is said to be girt about the paps with a golden girdle , Rev. 1.13 . So the Angels are brought in girded there , Cap. 15.6 . to signifie the best estate of their Pastours , coming nearest then in sincerity to Christ . In the first age of the Church , they wore their girdle about their middle , but the more spiritual they became , their girdle went the more upward . To this the Apostle may seem to allude , Eph. 6.14 . And truely here ( as one saith well ) if ever unbelt unblest ; he is a loose man that wants this girdle of sincerity .

There is a devilish proverb passeth amongst men ; That plain dealing is a Jewel , but he that useth it shall die a beggar . But the contrary may be asserted , that it is both a means formally enabling to outward happinesse ; and also a special qualification , that hath in a peculiar manner the promises annexed to it . Pro. 14.11 . Cap. 11.3.2 . Chro. 16.9 . And whereas it may be said , that it often falls out that uprightness is oppressed ; This is easily answered , if we consider , 1. That many of the outward calamities that befal godly persons , are not simply evils ( as the world judgeth ) but rather markes of special honour God puts upon them . Jobs body was full of ulcers , but his heart was pure ; and those tribulations he grapled with , were onely probatory , to trie his strength , to draw out his graces , and increase his glory . 2. We must not limit God to every moment of time , when he will honour and cleer his people : The world at first was a confused Chaos , but at the end of six dayes , it was a curious work : So God hath his time , and we should not desire God should break off his work , before he hath made an end of it . Jam. 5.11 . And David calls upon us to mark the upright man , Psal. 33.37 . The beginning may be trouble , but the end is peace .

Qualis , Majorisreatus , minoris infamia . es , tali● appare . For secret sins , 1. They are as visible to God as the most open . 2. As damnable to the soul . 3. And what they want in number , they have in nature , and frequently in delight .

Encouragements to sincerity . 1. It s the onely perfection we attain here . Deut. 30.6 . 2. It makes us acceptable to God . Eph. 6. ult. 3. Where it is , God passeth by many infirmities . 2 Chro. 30.19 . 4. It is the best policy . Psal. 101.1 . Pro. 11.3 . 5. It brings wonderful comfort and support under all afflictions and temptations . 2 King . 20.3 . 2 Cor. 1.12 .

That sincerity is most opposed by Satan , is plain , Job . 2.3 . As if the Holy Ghost would intimate this unto us , that Satan pulled more at that , than at his estate . Satan did not care at all to pull Jobs Oxen , &c. from him , but to pull his grace and sincerity from him . As this gotten and improved , is the joy of Angels ; so could it be stoln away or destroyed , it would be the joy of Devils .

Sinceritas , quasi sine carâ , pure honey , without the wax or dross of hypocrisie , fraud or duplicity , sound-hearted persons are in Gods esteem perfect persons . Truth of grace is our perfection here , in heaven we shall have perfection as well as truth .

Behold thou desirest truth in the inward parts . Psal. 51.6 . Behold an Israelite indeed , in whom is no guile . Joh. 1.47 . Blessed is the man in whose spirit there is no guile . Psal. 32.2 . Let integrity and uprightness preserve me . Psal. 25.21 .

Hypocrisie .

The hypocrite is the worst kinde of player , D. H. by so much as he acts the better part , he hath alwaies two faces , oftimes two hearts ; he can compose his fore-head to sadnesse and gravity , He is like the picture of Janus , having one face before , another behind . Or , sons solis , now hot , now cold . while he bids his heart be wanton and careless ; in whose silent face are written the characters of Religion , which his tongue and gestures pronounce , but his hands and heart recant ; he turnes into the Church and salutes one of the pillars , on one knee worshipping that God , which at home he cares not for ; while his eyes are fixed on some passenger , his heart knowes not whether his lips go ; he rises , and looking about with admiration , complaines of our frozen charity ; he will always sit where we may be seen best , and in the midst of the Sermon pulls out his table-book , as if he feared to lose that note , then he turns to a quotation in his Bible with a noise , and doubleth down the leaf as if he had found it askes a loud the Preachers name , and repeats it , he can cammand teares , reckoneth many sinnes with detestation , while he keeps his darling in his bosome ; no times , no prayers fall from him without a witnesse , belike lest God should deny that he hath received them , and lest the world should not know it , his own mouth is the trumpet to proclaim it ; with the superfluity of his usury he builds an hospital , and harbours them whom his extortion hath spoiled ; flesh on friday is more abominable than his neighbours bed ; he abhors more not to uncover at the name of Jesus , than to swear by the name of God ; he comes to the sick-bed of his step-mother , and weepes , when he secretly feares her recovery ; he greet● his friend with so clear a countenance , as the other thinks he reads his heart in his face ; he is the strangers Saint , the neighbours disease , the blot of goodnesse , a rotten stick in a dark night , a poppie in a corn-field , an ill tempered candle with a great snuffe , an Angel abroad , a Devil at home , and worse when an Angel than when a Devil . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

There are many men , who are servants of the eyes , as the Apostles phrase is , Eph. 6.6 . who when they are looked on , act vertue with much pompousnesse , Ambitie , & lux uria , & impotentia scenam desiderant ; sanabis ista si absconderis . Sen● Epist. 95. and Theatrical bravery : But these men when the Theatre is empty , put off their upper garment , and retire into their primitive baseness . Diogenes endured the extremity of winters cold , that the people miget wonder at his austerity , and Philosophical patience : But Plato , seeing the people admiring the man , and pitying the sufferance ; told them , that the way to make him warm himself , was for them to be gone and take no notice of him . Even so they that walk as in the sight of men , serve their designe well enough , when they fill the publick voice with noises and opinion● and are not by their purposes engaged to act in private .

Serapion in Cassian noted to a young person , who perpetually accused himselfe with the greatest semblances of humility , but was impatient when Serapion reproved him . Did you hope that I would have praised your humility , and have reputed you for a Saint ? It is a strange perversnesse to desire others to esteem highly of you for that , in which to your self you seem most unworthy . Nil lascivi● est Carisiano , In Saturnalibus ambulat togatus . Mart.

Carisianus walked in his Gown in the feast of Saturn , and when all Rome was let loose in wantonnesse , he put on the long robe of a Senator , and a severe person , and nothing was more lascivious than he . And such was the Cynick whom Lucian de●ided , because that one searching his scrip in expectation to have found in it mouldy bread or old rags , he discovered a bale of dice , a box of persumes , and the picture of his fair Mistresse . But alas I to take delight either in the suppletories of our own good opinion , or to think the flatteries and praises of others should heal the wounds of our honour ; will prove but an imaginary and Phantastick restitution .

Hypocritae curiosi ad cognoscendum vitam alienam , desidiosi ad cognoscendam suam . Aug. Hypocrites are curious searchers of the lives of others , careless correctors of their own . And surely the mind that sharply looks to the faults of others , Bazil . doth but slowly consider her own defects . Mens peracutè perspiciens alienos errores , tarda est ad proprios cognoscendos defectus .

It is said the French are wiser than they seem , and the Spaniards seem wiser than they are : The godly are as the French , and hypocrites as the Spaniards ; who carry the basest spirits under the proudest looks . Like the Philosophers , Sapientes potius cupimus videri & non esse , quàm esse & non videri . He is an image in a cross way , that may point at the way but cannot go it . Or like the Play which is called the motions , wherein is no life though motion .

Friendship in Court is like Musick at a feast , a man hath nothing but a sweet sound for his money : Or rather it is like those Apothecary drugs , that are hot in the mouth , but cold in operation : It is quick to promise , but slow to perform ; receiving substance , but returning smoke , so is hypocrisie .

The fish Sepia is betrayed by a black colour , she casteth out to cover her : So counterfeits by a cloud of pretended holynesse , which shall onely serve for a cloud of witnesse against them .

The more eminent men are in quality , the more foul is the quality of their offence ; therefore as dishonourable actions , are greatest blemishes in those that are honourable by blood or profession ; because vertues are greater ambellishments in them than in others : Simulata sanctitas duplex iniquitas . So wicked actions are most odious to those who are not onely professours , but professed patrons of Religion and vertue ; in these it is an advance of evil . Dissembled hypocrifie doubleth iniquity .

If it were possible the Divel were then worse than himself , it was when he came up in Samuels mantle Jesabels paint made her more ugly . If ever you take a Fox in a Lambes skin , hang him up , for he is the worst in the generation ; A Gibeonite in old shoes , fly like the plague ; these are so much the worse Devils , as they are holy Devils . The Heathen could say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God hath a revenging eye . Vice is made vertues Ape , in an hypocrites practice ; if he see Chushi run , this Ahimaaz will outrun him ; he mends his pace , but not his path ; the good man goes slow , but he will be at heaven before him . In a word , an hypocrite is the most hardly saved ; publicanes and sinners enter into heaven before them , And most hellishly damned , such and such ( saith the Scripture ) shall have their portion with hypocrites .

Beware of the leaven of the Scribes and Pharisees , Luke 12.1 . which is hypocrisie .

Deceit .

Jesabel is fair without , Q●●●quid id est , timco D●nao● & dona ferentes . but 't is under painting ; hony in the mouth , but gall in the heire ; whose mind conceales Aloes , when the mouth distilleth nectar ; some respect to Aloes ( sure I am t is true of flattery ) that the juyce thereof causeth the faster for to sleep , and sleeping for to dye : so he that tasteth hony in the cup of flattery , shall assuredly find the gall of death in the bottom of security .

A great many do verify the old proverb , They perswade the Hare to flie , and the Hounds to follow .

The Temple that Rome did erect to Castor and Pollux , in time came to be called onely Castors Temple . Godw. Antique So of the two Consuls , Biblius and Julius Caesar ; though the expences went deeper on Biblius side , yet Caesar carried away the thankes ; insomuch that whereas they were used to subscribe Charters with both the Consuls names , it was contrariwise , viz. Julius and Caesar being Consuls

He who is untrue in his word , Ille mihi tam exosus est , quàm inferni portae . Qui aliud animo occultat , aliud ore profert . Turk . Hist. fol. 466. and unjust in his actions , is apt to perpetrate all other nefarious villanies , and to suborn others to do the like

It is said of Pope Alexander , that he was a man beyond example for flalshood ; seldome true in any of his Promises , or just in any of his dealings .

Selymus Emperour of the Turks , practising with Haman a Jew , his Father Bajazets Physician to poison him ; he accomplished it , pretending it was a potion : But afterwards coming to Constantinople , and expecting some great reward for his foul treason ; by the commandment of Selymus , he had his head presently struck off ; with this exprobation of his trechery , that opportunity serving , he would not stick for reward , to do the like against Selymus himselfe .

Bloody and deceitful men shall not live out half their dayes . Psal. 55.23 .

Flattery .

Words many times are like waters to Physicians , full of flattery and uncertainty .

Court Parasites ( or Parrots ) know no other dialect , Tuta frequensque via sub amici fallere nomen ; Tuta frequensque licet sit via , crimen habet . but what may delight the eares of their Masters . Omnia loquuntur ad gratiam , nihil ad veritatem .

Mel in ore , verba lactis ; fel in corde , fraus in factis .

Sigismund the Emperour ( when a fellow flattered him above measure ) gave him a good box on the eare ; In vitâ Alphon. and when he asked , why smite you me ? he answered , why clawest thou me ?

When Aristobulus the Historian , presented Alexander the great , with a flattering piece , concerning his own worthy acts ; he cast the book into the river Hydaspes , and told the Author , he could find in his heart to cast him after it .

The Lord shall cut off all flattering lips , and the tongue that speaketh proud things . Psal. 12.3 .

Sobriety .

It is a power or gift , No men sobrietatis sumitur à mensurd . enabling men to use moderately all lawfull pleasures of this life , and to refrain from all unlawfull .

There are two branches of sobriety ; First , the limiting and abounding of our desires and affections , that they exceed not measure , in pursuit of earthly things ; 1 Tim. 6.8 . Any thing in measure sufficeth nature . Natura minimum petit . Senc● . Unto this Solomon gives a good motive , Eccl. 1.4 . Consider , 1. The vanity of them all ; especially in respect of any spiritual profit ; And we fancy in them more good , than they can possibly afford us . 2. Though nothing in themselves , yet of sufficient activity to inflict vexation upon the spirit of a man . They do but fill the soul with wind , and winde got into the veins is a fore vexation . Solomon speaks by experience , they draw with them in their loose a great deal of trouble , so fat are they from making a man truly happy .

A second branch of this respects the use of them , pointed at by the Apostle , 1 Cor. 7.30 , 31. viz. with as little of our desires and delights therein as may be .

The truth is , there is a drunkennesse wherein even Nazarites may be overtaken . Very cares of the world and voluptuous living have a kind of inebriating power , Dr. Slater . as much disturbing reason , and oppressing the senses , as wine and strong drink : Our Saviour else had never coupled them together , Luk. 21.34 . Nothing more infatuating and besotting the mind than these , in spiritual things .

Ebrietas non solum in potione vini , sed in omnibus rebus ostenditur ; quibus & in contractibus & in negotijs saeculi & damnis , & lucris , amore , Hieron . in Ezek. 44. & odio mens inebriatur & fluctuat , & statum suum tenere non potest . O thou that are drunken , but not with wine .

In property of speech , sobriety is a branch of Temperance ( of which , more afterwards ) moderating the appetite in use of drinks . Moralists say it respects , 1. The quality of drink , not permitting to any frequent or ordinary use of wine or strong drink , Pro. 31.8 . 1 Tim. 5.23 . Modicè , hoc est medicè . To cure infirmities , not to cause them . Pro remedio parciùs , non pro delicio redundantiùs , saith Ambrose . Epist. 82.

The effects and fruits of it , are luxurie and outrage , Pro. 21.1 . St. Paul very fitly yoketh together drunkards and raylers , 1 Cor. 6.9 . And no wonder , for when the wine is in , the wit is out .

2. The quantity of drinking , some set these bounds ; 1. Necessity , to satisfie nature , to quench thirst . 2. Cheerfulnesse and alacrity , which is called poculum hilaritatis . 3. But to the third , which they call the cup of wantonnesse , no man proceeds without the violation of sobriety .

The truth is , Impletus venter non vult studer● libenter . the measure is best taken from the fitness it brings to do the duties of general or particular calling . And what ever measure exceeds that limit , transgresseth against sobriety .

This sobriety is such a vertue , as that the name it hath usually amongst Greeks , is amiable , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it were the keeper and guard of wisdom . It is a moderation Ex judicio rationis , and a keeping of a man in his right wits ; And so long as a man hath his wits about him , he is master of his lusts .

The grace of God that bringeth salvation , hath appeared to all men , Tit. 2.12 , 13. teaching us — we should live soberly . Let us who are of the day be sober . 1 Thes. 5.8 .

Luxurie .

Luxuria & negligentia mores sunt hominum non temporis vitia . Sene● .

Epictetus may say , semper aliquid disc●ns , senesco ; But Polixenus , semper aliquid bibens , nihil ex timesco .

Seneca speaks of some , that singulis auribus bina aut terna dependent patrimenia ; hanged two or three Lordships at their eares . And such are those amongst us ( as one saith ) that turn their lands into laces , and rents into ruffs , &c.

Usually such persons spend all , till they leave themselves nothing at all ; Preter celum & canum , M. Livius . but ayr to breath in , and earth to tread upon ; as a certain Roman prodigal boasted .

— That 's for the back ; — Quid enim majore Chachinne Excipitur vulgi , quàm pauper Apicius ? Iuv. Sat. 11. Valer. now for the belly ; It is reported , that the expences of Apicius his kitchin amounted to more than two Millions of gold . He having eaten up his estate , and finding by his account , that he had no more then 200000. Crowns remaining , thought himself poor , and that this sufficed not to maintain his luxurie ; whereupon he drank down a glasse of poyson . Some say , he hanged himselfe .

The glutton Philoxenus , is said to inveigh against nature , for making his neck so short , and to wish himself a Cranes neck , that the pleasure and tas● of meat might be longer in rellishing . To such a one , neither water , land nor air is sufficient .

Suttan Solyman was so given to it , Turk . Hist. fol. 144. that when his brother Musa drew neer unto the place where he lay ( as his manner was ) banqueting with great pleasure in his camp , and full of wine ; he was not sensible of the danger : Nay , when newes was brought unto him , that his brother was at hand with a great power , he in his drunkennesse caused the messenger that brought the newes to be beaten ; and when he had with greater earnestness than was to his liking , affirmed that his report to be true , he commanded him to be slain , for troubling his mirth .

But Strabo writes of the Gaules , Grimst . p. 58. the ancient inhabitants of France , that they were so temperate , as that they did avoid by all meanes to be fat and big-bellied ; and if any young man were biggar than a certain measure , he was blamed .

It was said of Ninias second King of the Assyrians , Summum bonum in ventre , aut sub ventre posuit . that he was old excellent at eating and drinking ; And of Sardanapalus one of the same line , Tully tells us , that his gut was his God . And Plutarch that he hired men to devise new pleasures for him .

What mines are able to maintain the expences of Prodigality ? It was usually said of Henry Duke of Guise , that he was the greatest usurer in France ; because he had turned all his estate into obligations .

These three ( saith one ) B. B. B. Back , Belly , and Building , fine clothes , sumptuous feasts , and over-stately structures , like the daughters of the horse-leech , suck out the blood of mens substance .

The Prodigal makes his own hands his Executors , and his own eyes his overseers ; drawing much of his Patrimony through his throat , and spending the rest upon harlots ; who usually leave him as bare , as crowes do a dead Carcass . Ruine follows riot at the heeles . Luxurie is attended by beggery . A famous and ample instance we have in that Parable , Luk. 15 — And daily experience shews it to be a plain truth .

But behold , a worse mischief ; As the clouds darken heaven , so intemperate banqueting the mind . Chrysologus . As the violence of winds and waves sinkes a ship , so luxurie our soules and bodies in the depth of Hell .

He that loveth pleasure , shall be a poor man : he that loveth wine and oil , shall not be rich . Prov. 21.17 .

We to them that are at ease in Zion , Amos 6.1 , 4 , 6. — That eat the lambs out of the flock , and the calves out of the midst of the stall : — That drink wine in bowles , and anoint themselves with the chief ointment ; &c.

Zeal .

It is the Extream heat of all the affections , when they are seething or hissing hot ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . when we love God and his people , out of a pure heart fervently . He loveth not at all in Gods account , whose love is not ardent , desires eager , hopes longing , Non amat qui non Zelat . Aust. hatred deadly , anger fierce , grief deep , fear terrible , voyce , eyes , hands , gestures , actions , all lively .

Unto true Christian Zeal , there be these six things required . Will . Dict. 1. A desire after something which is truly good , or against something which is evil indeed . 2. That in this desire there be earnestness and vehemency . 3. That there be a grief for this good thing we desire , or for some abuse done to it . 4. That this desire and grief be tempered with charity and discretion . 5. That we seek not our own , but Gods glory . 6. Lastly , that all this do proceed and come from sincere and distinct knowledge of the word . Gal. 4.18 . Rom. 10.3 . 1 Cor. 10.31 .

Zeal without knowledge , is dangerous , as appeared in the Jews , and doth in many others ; It makes men proud , and having drunk in an opinion , they cannot be removed with reason . As a man cannot write in a paper already written , nor plow in a ground over-runne with bushes ; so it is hard to fasten any reason upon a mind prepossest with fancy .

Zeal is such a thing , which if it be well ordered , is most beautiful in a Christian , but if not , a thing of exceeding danger : as fire in moderation is most comfortable , in extremity most fearful .

Seperate Zeal and knowledge , and they become both unprofitable : But wisely join them , and they perfect a Christian , being like a precious Diamond in a Ring of Gold . For Zeal without knowledge , is like a little ship , without ballast and fraught , but with a great many sailes , which is soon either dasht against the rocks , or topped over . And knowledge without Zeal , is like a goodly great ship , well ballasted , and richly fraughted , but without any sailes , which quickly falleth into the hands of Pirates , because it can make no speed .

It is good to be zealously affected alwayes in a good matter ; but Zeal misplaced , how dangerous is it ! It is better to creep in a good way , than to run in a wrong way . Even idleness is better than such dillgence . Yet they who misplace their Zeal , are commonly more in diligence , than they who place it aright ; and they who are in a false way , make more hast , than they who are in a true . The nature of man will carry him two miles at his own bidding , rather than one at Gods .

Zeal without knowledge is as wild-fire in a fooles hand : it is like the Devil in the Demoniack , that casts him sometimes into the fire , and sometimes into the water .

Examples of holy Zealots , were Bucholcer Luther , Laurentius , Athanasius , Ignatius , Paul , Baruch , of whom it is said , Nehem. 3.20 . Seipsum accendit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he burst out into an holy heat , he wrought with a kind of anger against himself and others , because the work went on no faster . i. e. animum accendit . Hic in bonum sumitur est studii ardentis , non irae . Buxt.

Chrysostome saith of Peter , that he was like a man made all of fire : And Basil was said to be a Pillar of fire , such was their Zeal . When Polycarpus had heard of any false doctrine broached by any , he was wont to stop his cares , saying , Ah my Lord , why hast thou reserved me to these times ! And would presently go his way . Old father Latimer said , we had good things in England , onely deest ignis , viz. Zelus .

Give God thine affections ; else thine actions are still-born , and have no life in them .

The best way to keep fire alive , is under ashes ; So Zeal which is the fire of the spirit , is best preserved in an humble soul , remembring it self to be dust and ashes . Gen. 18.27 . Job 42.6 .

Jesus Christ gave himself for us , that he might redeem us from all iniquity , Tins . 2.14 . and purify unto himself a pecullar people , zealous of good works .

Luke-Warmness .

A luke-warm Christian , is one that standeth indifferently affected , neither eager for the truth , nor an open adversary thereunto . Neither a Zealous professour , nor a professed enemy to Religion , but a neuter .

Such ( saith a Divine ) are our civil Justiciaries , Quoties Judaeos foeliciter degere videant , cognatos corum se appellant , ut pote à Joseph oriundi : Quando verò eos rebus adversis constictari , intelligant , adfirmare nihil eos ad se pertinere . Politick professors , neuter-passive Christians ; a fair day mends them not , and a foul day pairs them not ; peremptory , nover to be more precise ; resolved to keepe on the warm side of the hedge , to sleep in a whole skin , suffer nothing , do nothing that may interfere with their hopes , or prejudice their preferments . Thinking they can at once keep correspondency both with God and the world : And therefore Camelion-like turn themselves into any colour , and accommodate themselves to any company .

Such of old were those Assyrian Colonies , 2 King . 17.41 . that feared the Lord , and withal , served their graven images . And such like were their successors the Samaritanes , of whom Josophus recordeth , the Jewes while they flourished , should be their dear Cousins ; but , if at any time under-hatches , they would not once own them . Such were the ancient Ebionites , of whom Eusebius tells us , that they would Keep the Sabbath with the Jewes , and the Lords day with the Christians . And still we have now a days more than a good many , in utrunque parati , unresolved , and ready to be any thing with the time .

Such Profligate Professours , and temporizing Gospellers , the Lord holds in such special detestation , that they are held worthy to be set in the front , and to lead the ring-dance of such reprobates , as shall be hurl'd into hell . Yea , the Lord will spew such parasites out of his mouth , as too loathsome morsels for his stomack to brook or bear with .

I know thy works , Rev. 3 15. Vers. 16. that thou art neither cold nor hot , I would thou wert cold or hot .

So then , beause thou art lukewarm , and neither cold nor hot , I will spue thee out of my mouth .

Vigilancy .

True Christian watchfulnesse , is an earnest care and bending of the mind , to live every day , as one would live upon his dying , or upon his judgment day ; which may fall out to be every day , for ought that we know .

1. There is a watchfulness in reference to God ; We should watch , 1. What God doth . 2. What God saith . 2. And we should watch in reference to our selves . We should watch , 1 What we do . 2. What we speak . 3. What we think .

Every thought , word and work must be accounted for , and brought to judgment : And therefore it is as much our wisdom , as it is our duty to watch over them .

VVhilst Ishbosheth slept upon his bed at none , Baanah and Rechab took away his head . Scilicèt ut paratum & intentum momentis omnibus quò vellet subitò educeret . Sueton. Whilst the Crocodile sleepeth with open mouth , the Indian Rat gets into him , and eateth his entrails : Our enemy is alwayes ready to annoy us , should we not therefore be vigilant ?

It was a piece of Julius Caesars policy , never to fore-acquaint his souldiers of any set time of removal or on-set , that he might ever have them in readinesse to draw forth whithersoever he would . Christ , who is called the Captain of our salvation , deales in like manner .

Merit● semper sonare auribus nostris debet haec vox , vigilaete . This word [ Watch ] should be ever sounding in our eares , running in our minds . Bucer in Mark cap. 13.37 .

It fareth with the best , as with a drowsie person , who though awakened and set to work , is ready to fall asleep at it : So Peter , James and John ( those pillars as they are called , Gal. 2. ( fell asleep at their very prayers , Mat. 26.40 . Such dull mettal are the best men made of ; and so weak is the flesh , be the spirit never so willing ; so ill disposed is our most noble and immortal part , the soul , to supernal and supernatural employements .

Meditation and Prayer are the creatures of the Holy Ghost , Jude 20. and that we may not run out into extravagancies , or put up yawning petitions , we must watch and pray ; yea , watch while we are praying , meditating , &c. against corruption within ( the sin that doth so easily beset us , Heb. 12.1 . ) and temptations without , whether from the world ( the things whereof are so neer us , and natural unto us Or , from the Devil , who is ever busiest with the best ( as flies with sweet-meates ) and with the best part of their best performances , as in the end of their prayers , when the heart should close up it self with most comfort .

Keep thy heart with all diligence , Pro. 4.23 . otherwise it will presently be a dunghill of all filthy and abominable lusts , and the life a long ch●in of sinfull actions , a very continued web of wickednesse . Take heed where you set gun-powder , sith fire is in your heart . Austin thankes God that the heart and temptation did not meet together .

Beside , Satan will be interrupting , as the Pythoniss did Paul praying , Act. 16.16 . as the fowles did Abraham sacrificing , Gen. 15.11 . as the enemies did Nehemiah with his Jews building . Who therefore praid and watcht , and watcht and praid .

What I say unto you , I say unto all , Watch. Mark 13.37 .

Security .

There is a twofold security , 1. Spiritual and good . 2. Carnal and sinful .

The one ariseth from the actings of a vigorous faith , grounded upon the promise and Word of God . Hope in God is the security and settlement of the soul . Spes illa solùm firmitatam hahet , qua Deo nititur . God is the Saints Anchor-hold , they cannot be removed by any storm , when once they have fastened upon him . He is the hope of all the ends of the earth ; and hope in him shall never end ; but in a full enjoyment of him in heaven .

But the latter is accompanied with the neglect of good meanes , and with a presumption of a good end .

Security is a life led , sine curâ ; it abandoneth the fear of God , chaseth a way faith , ripeneth sin , and hasteneth judgements . For it willingly sleepeth in sin , as unwilling to be awakened , blesseth it self in iniquity , and therefore the curse must needs be neer .

For a man to become so secure , as not to have any feeling of the danger wherewith he is inclosed ; such a one seemeth to be strangely metamorphosed into a man of iron .

When Callipolis was taken by the Turks , Turk . Hist. fol. 186. and the newes thereof brought to Constantinople ; such was the madnesse of the Greeks , that they made small account thereof , and to extenuate the matter , when they had any talk thereof , in jesting-wise commonly they said , That the Turks had but taken from them a pottle of wine : But for that , it proved a right great losse , and much concerned the State , as the issue made to appear .

For the manner of the taking of Babylon , Heredotus reports , that upon one of their great Holy-dayes , when all the City were in their dancing and disports . ; Ex inopinato eis Persae astiterunt , Chron. 35. on a sudden the Persians came upon them ; they came into the City , and took a part of it , when the other part sung out their song , and danced on , and knew not that the enemy had surprized them .

To shake us out of security . consider , 1. Our whole life is a Temptation . 2. A godly man is never without a treasure , and a thief to steale it . 3. No place admitteth security . 4. The further sin goeth , the more deadly it is . 5. No wise man contenteth himself with present ●ase , nor liveth by things present , but providently forecasteth for after times .

A man is never lesse safe , Bern. si vis securus esse , time securitatem ; fortuna , quem nimiùm fovet , stultum f●cit . than when he seemes furthest from danger ; fear of security being the guard of safety , great fortunes being the recks of ruine . If thou wouldest be secure , then fear security ; for whomsoever fortune too much cherisheth , she makes a fool : Which the wisest King expresseth thus , Pro. 10.2 . Treasures of wickedness profit nothing . Herein not much unlike to Merchants , who having had good successe at Sea , adventure for more , and so lose all . So that it is too true , that as much light hurts the eyes ; so too much felicity clouds the understanding ; making the conceit of a safety , the cause of sorrow . Hence is that golden rule of Solomon , Pro. 28.14 . Beatus est home , qui semper est pavidus .

In the dayes of Noe , Mat. 24.38.39 . that were before the flood , they were eating and drinking , marrying , and giving in marriage , untill the day that Noe entred into the Ark , and know not untill the flood came , and took them all away .

When they shall say peace and safety ; 1 Thes. 5.3 . then sudden destruction commeth upon them , as trava●l upon a woman with child , and they shall not escape .

Fortitude .

He that will not strive against the wind , will not reach the Port ; it becomes men as well to oppose misfortunes , as children to cry over them .

A valiant man undertakes without rashness , and performs without fear ; he seeks not for dangers , but when they find him , he beares them with courage and success : he hath oftimes looked death in the face , and passed by with a smile , and when he sees he must yield , he both welcomes and contemns it ; he forecasts the worst of all events , and encounters them before they come , in a secret and mental warre : he is the master of himself , and subdues his passions to reason , and by this inward victory works his own peace : he is afraid of nothing , but the displeasure of the highest , and runs away from nothing but sin : he looks not how strong he is , but how innocens ; his sword is to him the last of his trials , and he draws still as defendant , not as challenger : where no man better manageth it , with more safety , with more favour : be had rather have his blood seen than his back , and disdains life upon base conditions ; he had rather smother an in jury , than revenge himself of the impotent , and it is a question whether he more detests cowardliness or cruelty : he talks little , and brags lesse ; he lyes ever armed with wise resolution ; he is neither prodigal of blood to mis-spend it idely , Posse et nolle nobile . nor niggardly to grudge it , when either God calls for it or his countrey : his power is limited by his will , and he holds it the noblestrevenge , that he might hurt , and doth not : he is so ballasted with wisdome , that he floats safely in the midst of all tempests .

When Modestus the Praefect would have wonne Basil to that heresy ; first , he gave him fair speeches : Alas Sir ( saith he ) this language is fit to catch little children . Know you not ( saith the Praefect ) who we are that command it ? No body ( saith ●asil ) whilest you command such things . Your goods shall be confiscated . Answ. He needs not fear confiscation , that hath nothing to lose ; nor banishment , to whom heaven is his onely countrey ; nor torments , when his body will be dasht with one blow ; nor death , the onely way to set him at liberty . You are mad ( said the Praefect . ) Opto me in aternum sic delivare ( said Basil ) I have torne garments and a few books ; and so I live in the world , as one that is always ready to leave it . As for my body it is so weak , one blow will make it insensible of grief and tormments .

Ignis crux bestiarum conflictationes , — ( said Ignatius ) yea , let all the torment men and Devils can invent fall upon me , so I may enjoy my Lord Jesus Christ . And again , Frumentum dei sum , Lyons teeth are but like a Milne , which bruiseth , but wasteth not the good wheat , onely makes it fit to be good bread .

Polycarp being bidden by the Proconsul , to defie Christ and he should be safe , answered , Octoginta sex annos illi jam inservivi , &c. Rather dy a thousand deaths , than deny my Lord Jesus .

Contemptus à me est Romanus & favor & furor , ( said Luther . ) Again , Mallem vivere cum Christo , quam regnare cum Caesare . And again , in the cause of God he was content . Totius mundi odium & impetum sustinere . He said to God concerning outward things , Valdè protestatus sum , me nolle sic satiari ab eo .

Sr. Anthony Kingston coming to Hooper and telling him life was sweet , Act. and Mon. and death bitter : His answer was , The death to come is more bitter , and the life to come more sweet . The Earl of Murray , said by John Knox ( a Scottish divine ) when interred , here lyes the body of him , who in his life time never feared the face of any man .

Thou therefore endure hardness , as a good souldier of Jesus Christ . 2 Tim. 2 3.

Fear .

There are many kinds of fear , 1. Natural , which is the gift of God , the ornament of nature , by which we are warned , and in some sort armed for the avoiding of evil , that may befall us . 2. Servile , whereby goodness is not loved , but punishment is onely feared . 3. Initial , to which he may apply those words in Prov. 1.7 . The fear of the Lord is the beginning of knowledge . 4. Filial , a fear of God as he is our Father , whereby we are solicitous not to lose his favour . 5. Worldly and carnal , when a man rather than to forsake his own contentment and case , cares not to forsake God , by forsaking his Commandments .

Augustus coming ill to his Crown , is said to have broken sleeps , and used to send for some in talk to pass the night away . Caligula the Emperour hid himself , when ever he heard the thunder .

Our fear of God must not be servile , but filial , Si Domnius , ubi timor . Malach. 1.6 . to this end the fear and love of God are to be mixed . Timete cum amore , & amate cum timore . This by some called reverentialis timor , by others a chast fear , because it is like the fear of a chast wife , who feareth to lose her husbands love .

But the last swayes exceedingly ; we are too much afraid of man . When Gehazi saw the host of the Aramites , he cryed , Alas , what shall we do ? When Herod frowned on them of Tyre and Sidon , they quaked and sought his favour , &c. At this day , if a great man set himself against us , and threaten to break our backs ; If a rich man be our enemy , and threaten to sit on our skirts ; we are in a woful case , we know not what to do , there is no heart in us .

Against this fleshy and ungodly fear , oppose this buckler , The Lord is my helper , I will not fear what man can do unto me , Such a man threatens me ; God sends a curst Cow short horns ; he hath a thousand wayes to curb him ; God can take the breath out of his nostrils in the twinkling of an eye : Overcome him by flies , as Pharaoh : With one flie , as Adrian : He can send Wormes to eat him up , as he did Herod , &c , What comparison betweene God and man ? God is a Spirit , man is flesh : God is strong , man is weak : God is the Creator , man is the creature . If God be on our side , who can be against us ?

Fear not them which kill the body , but are not able to kill the soul : Mat. 10.28 . but rather fear him which is able to destroy both soul and body in hell .

Magnanimity .

A Painter in a rage casting his Pensel from him , made such a some for a Mad-dog , as he could not otherwise have light upon by Art and industrie . Yet reason , not rage , is ( as I conceive ) a fit ingredient towards the making up of this vertue .

The old age of an Eagle , is better than the youth of a lark .

It is reported of the Cannibals , that in a whole age a man shall not finde one that doth not rather embrace death , than either by word or countenance remisly to yield one jot of an invincible courage . There is none seen , that would not rather be slain and devoured , than sue for life , or shew any fear .

It was Alexanders great encouragement at his last fatal battel , that he was to fight with all the power of Persia at once .

Mahomet . the Persian Sultan , enraged with the overthrow of his Army ; in his fury caused all the ten Captains which had the leading thereof , to have their eys pluckt out ; threatning also to attire all the souldiers , that fled out of the battle , in womens apparel , and so disgraced , to carry them about as cowards .

Famous was the faith and fortitude of Philo the Jew , Eus●b . l. 2. c. 5. one of the Legates sent from them to the City of Rome : who after he was excluded , threatned and commanded to depart ; being likewise in danger to receive a mischief from Cajus the Emperour , who was much moved and incensed against him : yet he being reviled , went forth , and unto the Jewes which were with him in company , he said : We ought to be of good chear : for by right God should take our part , Sith Cajus is angry with us .

The Lacaedemonians were wont to say , It is a shame for any man to flie in time of danger : But for a Lacaedemonian , it is a shame for him to deliberate .

Socrates would not hearken to his friend Criton , perswading him to shift for himself by a dishonourable flight . Necesse est ut eam non ut vivam , as Pompey said . Much lesse should a Christian , when called by God to suffer . Go ? ( said Luther ) I will surely go ( sith I am sent for ) in the name of our Lord Jesus Christ ; yea , though I knew there were so many Devils to resist me , as there are tiles to cover the houses in Worms . When Spalatinus had sent to him , to enquire whether or no he would go to Worms , and appear in the Gospels cause , if Caesar summoned him : Luth. Epist. Omnia de me praesumas ( said he ) praeter fugam & palinodiam . Fugere nolo , multò minus recantare , it a me confortet Dominus .

When the Earl of Salisbury , being inclosed round with the Army of Sultan Melexala , Turk . Hist. fol. 104. was advised to fly : The noble Earl answered no more , but God forbid that my fathers Son , should run away from the face of a Sarasin .

Should such a man as I flee ? Said Nehemiah . I am ready ( said Paul ) not to be bound only , but also to die at Jerusalem , for the Name of the Lord Jesus .

— The righteous is bold as a Lyon . Prov. 28.1 .

Pusillanimity .

Honourable exploits try what mettal we are of ; as hard weather tryes what health . Withered leaves fall off in a wind : rotten boughs break when weight is laid on them : and earthen vessels when set empty on the fire .

This cowardly passion of faintheartedness dispirits a man , expectorates his manlinesse , and exposeth him to the cruel mercy of an enemy .

Some do account one pair of heeles worth two pair of hands ; But better of the two to be boldly temerarious , than basely timorous .

As was Hannibal , Decad. 5. f. 1. of whom Livy reports , that Princeps praelium inibat ; ultimus concerto praelio excedebat . He was first in the battel , and last out .

Want of courage shewes that men ( like stags ) have stout and stately heads , but want hearts . Besides , there is this evil in cowerdice , that it is catching .

If thou faint in the day of adversity , thy strength is small . Prov. 24.10 . Deut. 20.8 . , Isa. 35.4 .

What man is there that is fearful and faint-hearted ? Let him go and return unto his house , lest his brethrens heart faint as well as his heart .

Say to them that are of a fearful heart , Be strong , fear not .

Patience .

The Patient man is made of a Metal , not so hard as flexible ; his shoulders are large , fit for a load of injuries ; which he bears not out of basenesse and cowardliness , because he dare not revenge , but out of Christian fortitude , because he may not ; he hath so conquered himself , that wrongs cannot conquer him ; and here he finds that victory consists in yielding : he is above nature , whiles he frames below himself ; not to resist , being urged , is more than heroical ; he is Gods best witnesse , and when he stands before the barre for truth , he heares his unjust sentence , and rejoyceth ; the Jaylors that attend him , are to him his Pages of honour , his Dungeon the Vault of Heaven , his Rack or Wheel the stairs of his ascent to glory ; good Laws serve for his protection , not for his revenge ; he trieth the Sea after many shipracks , and beats still at the dore he never saw opened ; when crosses afflict him , he sees a Divine hand invisibly striking with these sensible scourges , against which he dares not rebel nor murmure ; This man only can turn necessity into vertue , and put evil to good use ; he is the surest friend , the easiest enemy , the greatest conqueror ; in a word , he is so much more happy than others , by how much he could abide to be more miserable .

Patientia est honestatis ac utilitatis causâ , Cicer. voluntaria ac diuturna perpessio rerum arduarum .

In Christian Patience there must be , not a stoical Apathy or senselesness ; Non sentire mala non est hominis , non f●rre non est vire . that it should be as pleasant a thing to us to be in Equuleo , as in lecto , ( Christians ( as Christ did ) feel pain , but they patiently endure it , ) there can be no patience when there is no sense of evil . Neither is it ( as your Moralists ) a meer yielding to necessity : But it supposeth a sence of evil , and then in the formality of it , is a submission of the whole soul to the will of God .

If we suffer any misery , it must be in a good cause . Thieves by land , Miranda est du●itia , sed neganda patientia and Pyrats by sea suffer much hardship . Catiline did patiently abide cold and other extremities : Baal Priests endured cutting and slashing : And covetous misers and earchworms will endure much to get money ; yet that is no patience .

There must be a good affection , and a good end ; Saul was patient when men despised him , he gave them not a word , but it was in Policy . Some have patience perforce , because they cannot be avenged , they have no power to do it ; that is dissimulation . Others suffer much for vain-glory , as hereticks have done : But we must suffer for Gods glory , &c.

Our Patience must be continual , as our crosses are perpetual , while we are in this world : so our Patience must be perpetual .

Philosophers have discoursed of Patience , and commended it ; but Christians themselves have staggered , when they have been exercised with a sharp sense of evils : Which shews us , that its easier in a calme and sedate condition to discourse of patience , than to exercise in time of trial .

Patience is a noble vertue . Nobile vincendi genus est Patientia .

1. Sapientem demonstrat . David shewed himselfe a wise man , when he bare patiently the railing of Shemei . So did Hezekiah when he answered not Rabshakeh . The world counts them fools , that put up reviling speeches , yet they be the true wise men .

2. Forttiudinem superet . He that is slow to anger ( saith Solomon ) is better than the mighty ; and he that ruleth his spirit , than he that taketh a City . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Septuag. It is counted cowardlinesse not to resist , yet it is the best valour in the world

3. Sine ictu de hoste triumphat . Non feriend● , fed ferendo . We give our enemy never a blow , and yet we overcome him ; It is a victory gotten not onely without blood-shed , but without the striking of a stroak .

4. In marte vitam conservat . As the Salamander is said to live in the fire : So Patience makes us to live in the fire of afflictions .

5. De regno securitatem praestat . Blessed are they that suffer persecution for righteousnesse sake , for theirs is the Kingdom of heaven . Therefore let this excellent vertue be imbraced by us all .

As faith inlayed with charity is Regina virtutum . So Patience is one of the chief Maidens of honour , that wait upon her . By faith we live , and patience we possesse our souls , after we begin to live in Christ . By faith we have an interest in the Kingdome of Heaven , and by patience we sail through the tempestuous sea of this world till we come to the haven of rest . By faith we apprehend the promises : And Patience is an iron pillar , for the just to lean upon , to uphold them against all crosses and afflictions .

Ye have need of Patience , Heb. 10.36 . that after ye have done the will of God , ye might receive the promise .

In your patience possesse your souls . Luk. 21.19 .

But let patience have her perfect work , Jam 1.4 . that ye may be perfect , and entire , wanting nothing .

Murmuring .

The Hebrewes in their Talmud , say , that the Moon complained in the day of her creation , Buxto f● that she was not appointed for so good a use as the Sun , to shine in the day time , but in the night : because of her grudging ( they say ) that God appointed she should not shine from the day of her creation , till the sixth day .

It s a dangerous thing to sit sick of the sullens , or be discontented at any of Gods dispensations .

To complain more than we have cause , is sinful ; and therefore much more to complain when we have no cause at all . Yet some are ready to complain when they are encompassed about with many mercies , Mr. Caryl . and are not satisfied when they are filled ; they complain because they have not what they would , or because others have more than they , though themselves have enough , if they knew what is enough .

Some complain when they have meat enough , because they have not sauce ; yea , some complain when they have enough of both ; Fortuna multis dat nimis , nulli satis . the affluence of all things , not onely for necessity , but delight . These are never well , neither full nor fasting ; being so far from having learned the Apostle's lesson , to be content in all estates , that they are content in none .

The people of Israel murmured not only when they wanted bread , but when they had it , when they had Manna they murmured for Quailes , and at last they murmured at their very Mannah , their souls loathed that light bread : Consider how great their sin is , who complain upon such termes as these , who complain before they are hurt ; yea , when they have cause to be very thankful .

We live in complaining times , nothing pleaseth many among us , because every thing is not as they please . The Lord hath healed all our stroakes in great degree , but our complainings are not healed . If we be found complaining when we have no cause , we may quickly provoke God to give us cause enough of complaining . When children cry for nothing , they are usually made to feel something . This humour is childish enough in children , worse in men , and worst of all in Christians , who are also the children of God .

There are two things which God will not bear in his , viz. 1. When they grow wanton with a mercy . 2. When they complain without a cross .

To complain under a crosse , is to act below grace ; to complain of a crosse , is to act against grace ; to complain beyond a cross ; is a defect of grace ; but to complain without a crosse , is a defect in nature . Irrational creatures will not complain , when they have the conveniences of nature .

Great storms arise out of little gusts . It is our wisest way to crush the very first insurrections of unruly passions , to smother the smoke thereof ; which else with sume up into the head , and gather into so thick a cloud , as we shall soon lose the sight of our selves , and what is best to be done .

Passions proceed from bad to worse , like heavy bodies down sleep hills , once in a motion , move themselves , and know no ground but the bottome . Turk . Hist. fol. 423. Invalidum amne naturd qu●● rulum . Senc● .

Mahomet , the first Emperour of the Turks , being wonderfully grieved with the dishonour and losse he had received at the last assault of Scodra ; in his choler and fran●ick rage most horribly blasphemed against God , saying , That it were enough for him to have care of heavenly things , and not to crosse him in his wordly 〈◊〉 .

The foolishness of man perverteth his way , and his heart fretteth againsh the Lord . Prov. 19.3 . Doest thou well to be angry ? Jon. 3.4 . These are 〈◊〉 , complainers — Jude 16. Neither murmur ye , as some of them also murmured ; and were destroyd of the destroyer . 1 Cor. 10.10 .

Temperance

It is the modernation of lust and appetite , in the use of the gifts and creat●●● of God .

The Jewes are said to be generally very temperate . For their diet ( whether in obedience to the precepts of reason , or the injunctions of Pars●mony , 〈◊〉 they are very temperate ; seldom offending in ebriety or excesle of drink , nor ●●●ing in gulosity or superfluity of meates . In vit . Juliani .

Tanta fuit Juliani temperentia , ut ex virg nibus quae specios a sunt capta , ut in Perside , ubi faeminarum pulchritudo excellit , nec contrectare aliquam voluit . Alexandrum imitatus , Ejecit & tonsores & coquos , tanquam deliciarum & intemperantia ministros ; Theatra & ludos non curat , similior detestanti eos ludos , quàm spectanti . Camd. 〈◊〉 .

Queen Elizabeth was so famous for this vertue , that K. Edward ● called her by no other name , than his swept Sister Temperance . She did seldome eat but one sort of meat , and rose ever with an appetite , and lived about seventy yeares .

For the better practising of which vertue , remember these four rules .

We must use moderation in meats and drinks . This moderation is to eat and drink with perpetual abstinence . And abstinence is to take less than that which nature desires , and not more . And that measure of meat and drink , which serves to refresh nature , and to make us fit for the service of God and man , is allowed us of God , and no more .

We must use moderation in our apparel . And that is to apparel our selves according to our sex , according to the received fashion of our Country , according to our place and degree , and according to our ability . Here the common fault is , to be out of all order : for none almost know any measure .

We must use moderation in getting of goods . And that is , to rest content if we have food and raiment for our selves , and them that belong unto us , 1 Tim 6.8 . Here is our flint ; We may not desire to be rich , vers. 9. The King himself must not multiply his gold and silver , Deut. 17.17 . And yet hath he more need of gold and silver , than any private man .

There must be a moderation in the spending of our goods . Contrary to the fashion of many , that spend their substance in feasting , and company , and keep their wives and children bare at home .

Paul reasoned of Temperance .

One of the fruits of the Spirit is Temperance .

Adde to Knowledge , Temperance .

Gluttony . This sin is com mitted five wayes . Praepruperè , Lautè , Nimis , Ardenter , Studiosè . Plures crapula quàm gladius .

It is the bane of the body : For many more perish by intemperance , than by violence ; by surfeiting , than by suffering . Epicures are as desperate as Soldiers ; Meat kills as many as the Musket ; the Board as the Sword .

Life is a lamp ; and as a lamp is choaked with overmuch oil , or a little fire extinguished with too much wood ; so natural heat is strangled in the body , with immoderate eating .

Contrariwise , Homini cibus utilissimus simplex . It 's said of one , Confecit tumulum in dentibus . Tenuis mensa sanitatis mater , ( saith Chrysostom ) But much meat , much malady .

And it is the sepulchre of the soul . Many a mans table is a snare to him , whiles fulness breeds forgetfulness ; And that both of God and his works , Isa. 5.12 . And of men and their miseries , Amos 6.6 .

It 's storied of Epicurus , That while he looked too much to his Palate , he looked not at all to the Heavenly Palace : Howbeit Aelian ( if he may be credited ) reports better of him . And Tully saith , Whatever his opinions were , his life was temperate .

But what a Cormorant was Heliogabalus , who was served at one supper with seven thousand fishes , and five thousand fowls ? His thirst was unquenchable ; his appetite like the hill Aetna , ever on fire after more .

Many live as if they were fruges consumere nati ; Horat. — Epicuri de gre●e porci . Idem . whose Corps are so many Casks to hold ( or rather mar ) meat . Like that famous Roman Parasite Offellius Bibulus , of whom it is said , Dum vixit , aut bibit aut minxit .

Many walk , Phil. 3.18 , 19. of whom I have told you often , and now tell you even weeping , that they are the enemies of the cross of Christ : whose end is destruction , whose God is their belly .

Drunkenness .

Some could wish themselves Whales , Ven●l-●oemones so as the Sea were strong liquor .

No glue like that of good fellowship . Et gratiam conciliant potando .

Drunkenness is called good fellowship ; even as the Impious Pope was called Pius ; the Cruel , Innocent ; and the fierce , Clement .

Mergit mentem extrema potatio . Senec. It is Voluntaria insania . Aug.

And for the body , Ebrietas nequitia est , quae te non sinet esse senem . An intemperate man is one that ( like some candles ) sweals away his life .

Funde iterum : Mantuan . Eclog . 9. potare semel , gustare ; secundus Colluit os poius ; calefacta refrigerat ora Tertius ; arma siti bellumque indicere quartus Aggreditur ; quintus pugnat ; victoria sexti est ; Septimus ( — ) triumphat .

Bacchus is usually painted by the Poets , naked , to shew , that when a man is drunk , Proverbium est in Sanhedrin , intrat vinum , exit arcanum . Drus . In vino veritas . he reveals all the secrets of his heart . Quicquid est in corde sobrii , est in linguâ ebrii .

A Drunkard ( saith Aug. ) abominatur à Deo , despicitur ab Angelis , deridetur ab hominibus , destituitur virtutibus , confunditur à daemonibus , conculcatur ab omnibus .

The foulness of Drunkenness will appear , if we consider our selves as — 1. Men. 2. Civil men . 3. Christian men .

He that hath this sin , hath lost himself .

That 't is good to be drunk once a moneth , is a common flattery of sensuality , supporting it self upon Physick , and the healthful effects of Inebriation . Dr. Brown . — But at least , for dementation , sopition of reason , &c. though American religion approve , and Pag●n piety of old hath practised , even at their sacrifices ; Christian morality and the doctrine of Christ will not allow .

The Turks do so detest this sin , that in October Anno 1613. they observing their feasts of Bairan , ( which is our Easter ) the which they observe twice a year ; Turk . Hist. fol. 1332. a Turk having drunk wine too freely , ( the drinking whereof is forbidden amongst them , although they love it well , and drink in private ) was apprehended , and carried before the Grand-Visier ; who seeing the fact verified , inflicted this punishment upon him , to have boiled Lead poured into his mouth and ears ; the which was speedily executed .

It were well if Drunkards would consider what Anacharsis hath told them , That the Vine beareth three grapes ; The first of pleasure , the second of drunkenness , and the third of misery and mischief . Or what Mahomet did his followers , That in every grape there dwelt a Devil . Or rather what David , Psal. 11.6 . — fire and brimstone , and an horrible tempest , this shall be the portion of their cup.

Not in rioting and drunkenness . Rom. 12.13 .

Prudencè .

A wise man standeth like a Center unmoved , while the circumference of his estate is drawn above , beneath , about him : He is his own Lawyer , the treasury of knowledge , the oracle of counsel , blind in no mans cause , best-sighted in his own ; his Passions are so many good servants which stand in a diligent attendance , ready to be commanded by Reason , by Religion ; and if at any time his Passions do rebel , he can first conceal their mutiny , and then suppress it : Both his eyes are never at once from home , but one keeps house , while the other roves abroad for intelligence : He desires to know much , but most of all himself , not so much his own strength as his weakness ; neither is this his knowledge reduced to the Theory ; but practise of affairs .

Prudentiae tres partes secundum Tullium . 1. Memoria de praeterito . Prudens , q. Porrò videns . 2. Intelligentia de praesenti . 3. Cautela de futuro .

A prudent man , his wisdom begins in the right knowledge of God , and ends in the right knowledge of himself .

Every prudent man dealeth with knowledge . Prov. 13.16 . His wisdom is to understand his way . Cap. 14.8 . He looketh well to his going . Vers. 15.

Rashness . Philip of Maecedon would have revenged the death of his son Demetrius , by putting to death his son Perseus . And Alexander because his favourite Ephestion dies , hangs up his Physician .

Dogs in a chase bark at their own masters ; and so do men in their passions let flie at their best friends .

We must not too far engage our selves upon every instigation ; then we do but lean on broken reeds , and build our hopes on sandy foundations .

Avoid Temerity : By making more haste than good speed , men do but brew their own sorrow . Consider ,

1. That rashness doth nothing well ; And , The hasty man ( we say ) never wants woe . A man going in haste ; easily slideth . 2. A note of a man fearing God , is to carry his matters with discretion . 3. The Law rejected a blind sacrifice ; the Gospel requireth a reasonable ; and all sacrifices must be seasoned with the salt of Discretion . 4. Rashness and temerity lays us bare and naked to the lashes of God , of men , and of our own consciences .

Watch carefully against thine own rashness in 1. Judgment . 2. Affections . 3. Speeches . 4. Actions . 5. Passions .

Deliberandum est din , A man may else cut off his own right hand with his left . quod stutu●ndum est semel .

Bulaam , though the Angel met him with a drawn sword , yet he would needs on : And what was the issue ? He died by the sword of Israel , though he seemed a friend to Israel . Not to be warned , is both a just presage , and desert of ruine .

Plutarch makes report of one , who unadvisedly casting a stone at a dog , hit and hurt his own mother : So many there are , who ignorantly and inconsiderately contending against Babel , do grievously wound the Church of God ; and do more wrong to their cause , than to their adversaries .

The fool rageth , Prov. 14.16 . and is confident .

Be not rash with thy mouth , Eccl. 5.2 . and let not thine heart be hasty to utter any thing before God .

We ought to do nothing rashly . Act. 19.36 .

Modesty .

The heaviest cars of corn stoop most toward the ground ; Boughs , the more laden they are , the more low they hang ; and the more direct the Sun is over us , the less is our shadow : Even so , the more true worth is in any man , the less self-conceitedness is in him .

John Baptist thought not himself worthy to lay his hand under Christs feet , when Christ thought him worthy to lay it on his holy head in baptism . Who am I ? ( said Moses ) when he was to be sent for Egypt : Whereas none in all the world was comparably fit for that embassage .

Non socum in aliis innumerabilibus rebns multa me latent , Epist. 119. c. 21. ( said Austin : ) Not only in innumerable other things am I utterly unskilful , but even in the holy Scriptures themselves ( my proper profession ) the greatest part of my knowlege is the least part of my ignorance .

Ego in parvo tuguriolo ( saith Hierom ) cum Monachis , Epist. ad Aug. i.e. cum compeccat●ribus meis , de magnis statuere non audeo : I , in my little Cell , with the rest of the Monks my fellow-sinners , dare not determine of great matters .

This is all I know , Quod quaeris in●us habes . Nè te quaesiveris extra . Pers. that I know nothing , ( said Socrates . ) And if I would at any time delight my self in a Fool , I need not seek far , I have myself to turn to , ( said Seneca . )

And certainly , the lower a man is in his own eyes , the higher he is in Gods . God values us according to our abasements . The Church was black in her own eyes , fair in Christs .

He that shall humble himself , Mat● 23.12 . shall be exalted .

Vain-glory.

If the Vain-glorious glory in his devotion , he gives not alms but upon record ; and if he have once done well , God hears of it often ; for upon every unkindness he is ready to upbraid him with his merits : He can fulfill the Law with ease , and earn God with superfluity . If he have parted with a little sum to pious uses , Hierom was wont to call the Philosophers Animalia gloriae & popular is aur● mancipia . you shall find it in the Church-windows . A bare head in the street doth him more good , than a meals-meat . He picks his teeth , when his stomack is empty , and calls for Pheasants at a common Inne . You shall find him prizing rich Jewels , when his purse yields not money to pay for earnest . He is ever on the stage , and acts still a glorious part abroad . He is a Spanish Soldier on an Italian Theatre ; a Bladder full of wind , a Skin full of words , a Fools wonder , and a Wise mans fool .

I know none more vain-glorious than the Pope ; for he ( Simon Magus-like ) gives himself out to be some great thing , even the Church-virtual : And that in his breast ( as in Noah's Ark ) is comprehended all wisdom and worth . The like do his Janizaries the Jesuites , who will needs be taken for the onely Scholars , Laus proprio sord●scit in ore . Politicians and Orators of the world . The Church ( say they ) is the soul of the world ; the Clergy , of the Church ; and we , of the Clergy .

Many are apt to over-value and over-rate their own abilities , as if they had engrossed all Knowledge , and had the Monopoly of Wisdom in their own breasts ; as if all must borrow or buy of their store , and light their candle at their torch . But no man is a greater stranger to true Knowledge , than he who boasts he hath more than his neighbours . It is the emptiness of Knowledge , not a fulness of it , which makes so great a sound .

Socrates made no distinction between Wisdom and Sobriety . We shall be sober , Coplav 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non distinguebat . if we take not that upon us that we have not , nor brag of that which we have .

Let us not be desirous of Vain-glory. Gal. 5.26 .

Chastity .

It is an abstinence and forbearing , not from Marriage , Castitas à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 orno , quia praecipuum est hominis ornamentum , River . but from all strange and roving lusts , about the desire of that Sexe .

Christians must have chaste desires , not indulging to themselves a liberty of looser thoughts ; keeping the threshold of their Temples pure , that the Holy Ghost may observe nothing unclean in the entry of his habitation .

For he that lusts after a woman , wants nothing to the consummation of the act , Incesta etiam est sine stupro quae stuprum quaerit . Seneca . but some convenient circumstances ; which because they are not in our power , the act is impeded , but nothing of the malice abated .

The chaste Tragedian Sophocles , being demanded whether he ever applied his mind to sensual affections ? replied , Dii meliora ! Heaven forefend a Strumpet should put on a Tragick buskin . This may reduce a mans stragling motion , to a more retired harbour .

Origen mistaking those words , [ There be Eunuchs , which have made themselves Eunuchs for the kingdom of heavens sake , ] gelded himself .

But that person is truly chaste , that hath liberty and opportunity to sin , Jerom. and will not .

So severe in this was our blessed Saviour , that he commanded us rather to put our eyes out , than to suffer them to become an offence to us ; that is , an inlet to sin , or an invitation or transmission of impurity : Meaning the extinction of all incentives of lust , the rejection of all opportunities and occasions , the quitting of all conditions of advantage , which minister fuel to this Hell-fire .

Now the beginnings , temptations , likenesses , and insinuations of lust and impurity to be forbidden to Christians ; Such are all morose delectations in vanity , wanton words , gestures , revellings , luxurious diet , garish and lascivious dressings and trimmings of the body . In a word , all making provision for the flesh to fulfill the lusts of it , all lust of concupiscence , and all lust of the eye , and all lust of the hand , unclean contacts are to be rescinded , all lust of the tongue and palate , all surfeiting and drunkenness .

For it is impossible to keep the spirit pure , if it be exposed to all the entertainment of enemies . And if Christ forbad the wanton eye , and placed it under the prohibition of adultery ; Archeselaus Philos. apud Plutarch . it is certain , whatsoever ministers to that vice , and invites to it , is within the same restraint ; it is the eye , or the hand , or the foot , that is to be cut off . Nihil refert quibus membris adu Iteraveris .

For this is the will of God , even your sanctification , that ye should abstain from fornication : 1 Thess. 4.3 , 4 , 5. that every one of you should know how to possess his vessel in sanctification and honour ; not in the lust of concupiscence , even as the Gentiles , which know not God .

Vncleanness .

He that soweth to the flesh , shall of the flesh reap corruption . This metaphor of sowing , sheweth well what it is to live after the flesh .

For , Sowing hath these four things required , viz. 1. Praeparatio terrae . 2. Praeparatio seminis . 3. Manuum injectio . 4. Seminis multitudo .

And to those four do answer , 1. Suggestion , which prepares our hearts to receive the bad seed . 2. Consent , which seeks for and provides the seed . 3. The act of sinning , which is like the hand casting the seed into the ground . 4. The continuance in sinning , which answereth the multitude of grains .

Fornication is a complex word , comprehending all manner of bodily uncleanness with women : And when Adultery is forbidden , there is not only a prohibition of the violation of the rights of Marriage , but it is also extended to signifie all mixtures not matrimonial . As ,

1. Whoredom .

Which is ( in a strict sense ) that uncleanness which is committed with a Maid or Widow . It is soluti cum soluta .

Hophni and Phineas , by their wicked life , made men abhor the offering of the Lord . They were guilty of the four Cardinal vices , or rather ( as Peter Martyr wittily ) of the four vices of the Cardinals : 1. Of Imprudence ; for they were ignorant of their function . 2. Of Injustice ; for they lived of rapine . 3. Of Effeminateness ; for they would not stay for their dinner . 4. Of Intemperance ; for they stained themselves with whoredom .

This is a grievous sin ; Because , 1. It stains the body with a peculiar kind of filth . 2. Such a one is guilty of Sacralidge , for that our bodies are consecrated to God , as his Temples . 3. Because we are not our own ; to give our bodies to any other , much lesse to Satan and the flesh , seeing that God himself hath bought us , and that with a great price , to the end that both in body and soul we should serve him .

Whoremongers , Heb. 13.4 . God will judge .

2. Adultery .

Which is ( properly ) folly committed with a strangers wife . Adulterium , quasi ad alterius torum .

It was to be punished with death , even by the law of Nature ; because the society and purity of posterity could not otherwise continue amongst men .

It is a capital crime , there is great theft in it , ( as the word imports , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In the very theft . John 8.4 . ) whiles the child of a stranger carries away the goods or lands of the family . Besides , this sin strikes at the very sinew , heart and life of the marriage-knot , and dissolves it .

Clytemnestra Agamemnons wife , was a notable Adulteresse . But nothing like Messalina , who said , Se inter diem & noctem viginti quinque passam concubitus .

Adulteri sunt ulcera reipublicae . The wide womb of the earth can never find a grave to hide their shame .

Nebuchadnezzar rosted in the fire Zedekiah and Ahab , two false Prophets of Judah , because they committed Adultery with their neighbours wives , Jer. 29.22 , 23. The Egyptians used to cut off the nose of the Adulteresse ; the Prophet allu●es to this , Ezek , 23.25 . The Athenians , Lacedemonians and Romans were very severe against this sin , as Plutarch reporteth . The old French and Saxons also , as Tacitus tels us .

The Law of God was strict this way , and where men have failed to punish , God hath done it remarkably . In Anno 1583. in London , two Citizens committing Adultery on the Lords day , were struck dead with fire from heaven , in the very act of uncleannesse : their bodies being left dead in the place , half burnt up ; sending out a most loathsome savour , for a spectacle of Gods controversie against Adultery and Sabbath-breaking .

God did it effectually on Charles 2. King of Navar , who was much addicted to this sin , which so wasted his spirits , that in his old age he fell into a Lethargy . To comfort his benumbed joynts , he was bound and sewed up in a sheet sleeped in boiling Aquavitae . The Surgeon having made an end of sewing him , and wanting a knife to cut off his thread , took a wax candle that stood lighted by him . But the flame running down by the thread , caught hold on the sheet , which according to the nature of the Aquavitae , burned with that vehemencie , that the miserable King ended his dayes in the fire .

Master Cleaver reports of one that he knew , who had committed the act of uncleannesse : and in the horror of conscience he hang'd himself : But before , he wrote in a paper , and left in a place to this effect ; Indeed , I acknowledge it ( s●id he ) to be utterly unlawful for a man to kill himself : But I am bound to act the Magistrates part , because the punishment of this sin is death . This act was not to be justified , but it shews what a controversie God hath with Adulterers , and what a deep gash that sin makes in the conscience .

Adultery is 1. Mental . 2. Actual .

What need therefore ( with Job ) to make a Covenant with our eyes ? Lusting is oft the fruit of looking ; as in Joseph's Mistresse , who set her eye upon Joseph , and David , who saw Bathsheba bathing , Lust is quick sighted . Sampsons eyes were the first offenders that betrayed him to lust , therefore are they first pulled out .

For this is an heinous crime ; yea , it is an iniquity to be punished by the Judges . Job 31.11 . Heb. 23.4 . Adulterers God will judge .

3. Incest .

In a strict acceptation , it signifieth that kind of naughtinesse , which is committed between two near of kin .

Take heed of intemperance ; Lot in a drunken pang forgets he is father , and does that , that heaven and earth are afterwards ashamed of .

Est Venus in venis , ignis in igne furit .

The text saith , he neither perceived when either of them lay down , Gen. 19.33 . nor when they arose ; Indeed drunkennesse drowns both the understanding , sense and conscience ; for surely he would never have done that abominable act , if he had not been overcome with wine , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which might make him forget what was become of his wife , and so cause him not to doubt , but that she was in his bed . Yet it is observed , there is a tittle extraordinary in the Hebrew , to note that it is a thing incredible , Ne nos abeamus in securitatem . Coire , quempiam necientem . Cajetan and Pererius conclude it possible , and give reasons for it . Calvin saith best , that it was not so much his wine , as a spirit of slumber sent upon him from God , for a scourge of his intemperance . Luther adds , that we may watch against security .

It is well observed by our Divines , Gen. 19.8 . that Lot offended against the chastity of both his daughters , in offering them up unto the Sodomites ; and they now conspire against his chastity ; so is he punished in the same kind wherein he offended ; which was just as from God , though evil in them . God permits him to fall most horribly in the solitary mountain , whom the wickednesse of Sodom could not overcome .

It is ordinary with the Pope to dispence with incestuous marriage . Instance in Philip 3. Sands in his Survey . of Spain , of whom it is said , that he might call the Arch-Duke Albert , both Brother , Cousin , Nephew and Son : for all this was he unto him , either by blood , or affinity : Being Uncle to himself , Cousin-German to his Father , Husband to his Sister , and Father to his Wife ; And all by Papal dispensation . God suffers such commixtions to take effect , whiles he makes more lawful conjunctions fruitless , for the greater shame of the fact .

Abhorr'd filthiness ! 1 Cor. 5.1 . not so much as to be named without detestation .

4. Sodomy .

This soul sin is so called from the men of Sodom . It is an abuse of either sex against nature . Such may be men in shape , but are worse than beasts in their lusts .

Two ways a thing may be said to be against the nature of man : 1. In regard of the constitutive difference of man , which is Reason ; and so all sin is against nature . 2. In regard of the Genus of man , which is Animal , a living creature .

Now the sin here spoken of is also against mans nature in this last respect : For such filthiness is not sound amongst the beasts ; for God hath ordained that the male and female should couple together , and not the female and female , nor male and male ; But in this horrible manner did the Sodomites , Romans , and other of the Gentiles .

It is a sin ( saith Aristotle ) that is repugnant , not only to nature in her greatest depravation , but which fighteth with the nature of beasts . But it is cleer , that when God for sakes men , they are ready to do things , which the very beasts abhor .

At this day in the Levant , Blunts Voyage . Sodomy is held no sin : The Turkish Basha's have many wives , but ( which is far more abominable ) more Catamites .

This is a sin so against nature , that Children ( natures end ) and Posterity are utterly lost by it .

— God gave them up to vile affections : Rom. 1.26 , 27. For even their women did change the natural use into that which is against nature ; And likewise also the men leaving the natural use of the woman , burned in their lust one towards another , men with men working that which is unseemly . —

Adde unto these , that of Moses ; Whosoever lieth with a beast , shall surely be put to death . Exod. 22.19 .

Father Latimer , B. of Worcester , gave Henry the 8. a New-years gift , which was a New Testament , and an Hand-kercher , with this posie about it : Fornicatores & adulteros judicabit Dominus .

God judgeth them sundry kind of wayes . 1. His judgment is on their souls which are translated from God to the Devil , Hos. 4.11 . 2. On their bodies ; Fornicatio quaesi formae necatio , 3. On their goods , Prov. 29.3 . 4. On their good names : One principal thing that the Orator cast in Catelin's dish , was , Cane pejus & angus . his beastly and incestuous life . 5. On their children .

Corpus , opes , animum , famam , vim , lumina , scortum , Debilitat , perdit , necat , aufert , eripit , orbat .

Long lasteth not the summer-fruit of wanton love , or rather lust ; blasted most time in the blossom , and rotten before it be well gathered .

Demosthenes went to Lais the Strumpet for a nights lodging , Laeta venire Venus , eristi● abire solet . she asked 10000 Drachmes ; Nay soft ( saith he ) Nolo tanti emere poenitere .

Concupiscence is like an hot fire , and our bodies like a seething pot . Now this pot is cooled four ways especially :

By taking away some of the fuel under it . Even so , the less we eat and drink , Incrementum gastromargiae initium luxuriae . the less is the heat of lust . It is Fasting-spittle that Kills this Serpent . If we stuffe our Corps like Cloak-bags , making our Mouths as Funnels , our Throats Wine-pipes , and our Bellies barrels ; there must follow some vent .

The pot is cooled , by stirring of it . So the furious heat of lust is abated , by stiring of our bodies , and exercise of our minds . Unchaste folly for the most part is begot of an idle brain , and hatched in a lazy body . So sang the Poet , Quaeritur Aegistus quâ re sit factus adulter ? Ovid. In promptu causa est , desidiosus erat .

The Crab-fish , when as the Oyster doth open , slips in a little stone , that she cannot shut herself again , and so devours her . If the Devil find us idle and gaping , he takes his opportunity to confound us . Let every generous spirit then resolve with Maximinus ; Quò major sum , eò magis laboro ; & quò magis laboro , eò major sum .

We may cool the pot , by casting some cold water into it . In like manner , abundance of tears are a good means to quench the outragious flames of this unruly fire . The Amalekites , we find in Sacred history , burnt Ziglag , and took the women captive ; which when David , and the people found , they lift up their voice and wept , until they could weep no more ; 1 Sam. 30. and after that they smote them ( as the Text saith ) from the twilight , until the evening of the next morn . Lust is an Amalekite , it burns our Ziglag , sets on fire this little City , captivating our senses , and making us prisoners unto it ; But if we ( with David ) weep so that we can weep no more , if we cast cold water into the pot , if our eyes be fountains of tears , and we weep day and night ; assuredly we shall pursue this cursed Amalekite , and overcome our untamed affections , we shall smite them from the twilight of our youth , to the evening of our old age .

Also as a showre of rain extinguisheth the force of fire , Chrysost. so doth meditation of the Word , the fire of lust in the soul .

The pot is cooled , by taking it altogether by the fire ; so we may the sooner cool this hot lust which so boileth in us , if we shun opportunities and occasions of sin .

Ne sedeas , sed eas ; Ne pereas per eas .

Whereas other vices are conquered by strugling and striving with them ; the best way to subdue this vice , is to fight with it after the manner of the Parthians , who did fight flying .

Tu fugiendo fuga , nam fuga sola fuga est . 1 Cor. 6.18 .

Flee Fornication .

Simpilicity .

It is taken in an ill sense , Pro. 1.22 . How long ye simple ones , will ye love simplicity ? By which understand such as are easily drawn into a fools Paradise . These may be called , the best sort of bad men ; These simplicians are much better than scorners , and far beyond those fools that hate knowledge . All sinful men are not alike sinful .

It is taken in a good sense , and so it signifies one that hath a plain heart , void of wiles and wrinkles , Simplicitas sine plicâ . having not the wit and skill to contrive any mischief or harm to others .

It comprehends , 1. Faithfulnesse without deceit . 2. Humility without pride . 3. Gentlenesse without fierceness . 4. And uprightnesse without respect of persons . Being opposed to fraud , vain-glory , morosity , and partiality .

Christ was a simple man : all the treasures of wisdom were hid in him : he was wiser than Solomon , than any Politick Achitophel , than any Matchiavel whatsoever : yet a simple man . He would not imploy his wits and wisdom about such things as might be hurtful to any . So must all Christians be : though God have given them never so sharp a wit , Simplic husp aes●ns Deus est , off●nditur astu . Mant. Eclog. 7. so searching a head , never so great wisdom , experience and learning ; yet they must not use it to the hurt of any , but to the good of all , so neer as they can .

Jacob was a plain man . Gen. 25.27 . I would have you wise unto that which is good , and simple concerning evil . Rom. 16.19 . — In simplicity and godly sincerity . 2 Cor. 1.12 .

Subtilty .

It is sometimes taken in good part ; 1. For a singular wit , or natural policy ; for one that is more provident and wise than others ; with this were the serpents indued at their creation , Gen. 3.1 . This was a good quality , ( for God made every thing good ) but Satan abused it to a bad end . 2. For sacred sagacity , a sharp wit , a deep reach , a spirit that searcheth all things , yea , the deep things of God , 1 Cor. 2.10 . of this Pro. 1.4 .

And sometimes it is taken in ill part , for guile and deceit , craft and wicked willnesse , whereby men are made fit to deceive others .

A number there be that have the Serpentine wisdom , and want the Dove-like simplicity : They think they cannot be wise men , unless they be crafty and hurtful men : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . they are more like the Devil than Christ . The Devil hath a plaguy wit , á subtil pate of his own ; but he never doth any good with it , but all the mischief he can : So do those that are the Devils brood ; they have wit enough : but what good do they with it ? Nay , what hurt ? How dangerous be they in a town or a Countrey ?

And certainly , as a murderer desiring to wound deeply , that he may strike deadly , will look that his weapon be sharp ; Diabolus à te ornari quaerit . so the Devil ( as at first ) chooseth the sharpest and subtilest wits for his instruments of mischief , that having seduced them , he may by them prevail the more for seducement of others .

O full of all subtilty and all mischief , Acts 13.10 . thou child of the Divel , thou enemy of all righteousnesse , wilt thou not cease to pervert the right wayes of the Lord ?

Meekness .

Since the fall , graces are best known by their contraries .

Meekness excludeth 1. Wrathful fierceness . 2. Proud stubbornness . 3. Contentious wrangling .

It includeth 1. Humility . 2. Tractableness of spirit . Or an ingenuous ( not culpable ) facility .

Such a one was Moses , Numb. 12.3 . So free from passions , ( if Josephus may be beleeved ) that he knew no such thing in his own soul ; he onely knew the names of such things , and saw them in others , rather than in himself .

Diogenes the Emperour taken by the Turks , being brought before the Sultan , Turk . Hist. fol. 10. and humbling himself in such sort as best beseemed his heavy fortune : The Sultan presently took him up , and thus cheerfully spoke unto him ! Grieve not noble Emperour , Vt generosi & nobiles equi meliùs facili f●aenu reguntur , sic natura hominum , &c. ( said he ) at thy mishap , for such is the chance of war , over whelming sometimes one , sometimes another : neither fear thou any harm ; for , I will use thee not as a Prisoner , but as an Emperour .

Fierce ruffianly spirits do not become christianity , no more than the wolves would the lambs bosome .

It was not the shape of a bird of Prey , in which the Spirit appeared ; but a Dove .

Felle columba caret , rostro non cadit , & ungues possidet innocuos , —

Meeknesse is the best Christian temper , The world counteth it an effeminate softnesse , God counteth it an ornament .

A Christians words and carriage should be like the waters of Siloe at the foot of Zion , that ran softly . Quid pulchrius est , quàm vivere optantibus cunctis ? Senec.

The more true wisdom , the more meek . Men that are but morally wise , we see are so ; much more the heavenly wise ; are lesse angry , and more humble .

Blessed are the meek , for they shall inherit the earth . Mat. 5.5 .

Perversness .

There is Perversitas 1. Verbis . 2. Factis .

Against both which , that is an excellent prayer of Zuinglius ; viz. Deum Opt. Max. Precor , ut vias nostras dirigat : ac sicubi simus Bileami in morem , veritati pertinaciter obluctaturi ; angelum suum opponat , Epist. lib. terti● qui machaerae suae minis hunc asinum ( inscitiam & audaciam dico nostram ) sic ad maceriem affligat , ut fractum pedem , hoc est , impurum illicitumque carnis sensum , auferamus , ne ultra blasphememus nomen Domini Dei nostri .

A man shall be commended according to his wisdom : Prov. 12.8 . but he that is of a perverse heart shall be despised .

Goodness .

Referred to man , it is that unperfect agreement of all our faculties and powers with Gods will , or integrity of heart and manners . As also that quality , whereby men become beneficial and helpful to others , after Gods example . This is created goodnesse .

Those who have hearts full of goodness , and lives full of good works , shall not misse of a full reward . Abbat . de mend●●●o .

Vbi benè est , vestigia premito ; ubi malè , cautus aversare .

I my self am perswaded of you , Rom. 15.14 . my brethren , that ye also are full of goodness .

Ever follow that which is good , 1 Thes. 5.15 . both among your selves , and to all men .

Wickedness .

There are some who are called civil honest men , and many conceit that these are good men ; and not a few , that these are in a middle state between good and evil ; but the truth is , there is nothing between a godly and wicked man , no medium of participation between these extreames .

Good and evil ( in a remiss degree ) may mingle in the same subject ; but no mans person is in a middle state between good and evil . Scripture sets all men in two orders , to shew this division runs through the whole world . Eccl. 2.9 .

He is to be numbred among the wicked . 1. In whom sin reigneth . He yielding ready and free obedience to it , as to his natural Lord . 2. He that is a customary sinner , or driveth a trade in sin . Instead of pleading against sin , ( which a godly man doth ) pleading for it . And instead of making prepuration to resist the lusts of the flesh , making provision for the flesh , to fulfil the lusts thereof . 3. A wicked man preserves in himself a purpose to sin , whiles he seems to pray and protest against it ; ( as Aug. before his conversion . ) He may put up prayers against sin , but he puts up no desires against it . As sinful custome is the rode of his life , so sinful purposes are the rode of his heart . Isa. 56.12 . Ezek. 11.21 . 4. Wickednesse carries fulnesse of consent in sin . Olim haec meminisse juvabit . A wicked man may have many checks at sin , and some motions to good , from his conscience ; but he hath none from his will ; so that as he is taken captive at Satans will , 2 Tim. 2.26 . So also at his own will : The Devil takes him captive when he pleaseth , and he is pleased to be taken captive by the Devil . 5. Where there is wickednesse in sinning , there is delight in sin . Pure delight in sin , is impurest wickednesse . To delight in sin , as sin ; is inconsistent with any degree of grace .

There is both industry , and also Art in wickednesse ; some are curious and exact in shaping , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . polishing and setting off their sin : So the Holy Ghost intimates , Rev. 21.27 . To work an abomination or a lye ; is more than to do an abomination , or to tell a lye . It notes a person not onely industrious , but also crafty ; Or ( as the Prophet speakes ) wise to do evil , Jer. 4.22 . So that wickednesse denotes not ordinary , but great sin ; for though every wicked man be a sinner , yet every sinner is not properly a wicked man .

It 's a fearful signe of a man given over by God , to be forward , eager , craftily and coveteously sinful ; so was Judas , who having left the Lord , the Lord left him : And if the Lord once leave us , fire shall sooner cease to flie upward , than we shall cease to pursue sin , with greedinesse ; and in this pursuit shall be as little able to stay our selves , as a man running down a steep hill , that cannot recover himself , till he come at the bottome .

It was given in answer to a godly man , who desired to know of God , why Phocas was set up for the Emperour ? because there could not be a worse man found ; and that the sins of Christians required it . Lipsius maketh mention of one Tubulus ( about Tullies time ) who was so desperately wicked , Hest. 7.6 . Pessimus isle . Vt ejus nomen non hominis sed vitii esse videretur , That his name seemed to be not the name of a man , but of wickednesse it selfe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Such a one was Haman , a very breathing Devil ; Bipedum nequissimus , as wicked a man as went on two legges , a Merum scaelus , a man made up of mischief .

Young serpents may be more dangerous than old ones , because not so much feared : So many little evils be . Senec. If onely one be sick in a family , there is not so much notice taken ; but if whole families be infected with the plague , then all possible care is used . Why knows thou not , that that flame may begin to appear in one house , that will serve to burn down the whole City ?

A wicked man is a very miserable man . His triumphing is short , but his declining is for ever : All his good things will soon be at an end , but his evils shall never end : His light is quickly put out , but when once it is dark with him , he shall see the light no more .

As saith the Proverb of the ancients , Wickednesse proceedeth from the wicked . 1 Sam. 2 4 ▪ ●●… The Lord shall reward the doer of evil according to his wickednesse . 1 Sam 3. ●● . They that plow iniquity , and sow wickednesse , reap the same . Job 4.8 .

Diligence .

It is the spirit of action .

Erasmus saith of Jerom , Minima pars vitae dabatur somno , minor cibo , nulla ●ti● .

Bernard in his studious call , whither he had retired himself , would oft say to himself , Bernard , Bernard , remember for what end thou camest hither .

The Author of that useful History , The travels of the old Patriarchs , Kings and Prophets , when he comes to write the motions of Antiochus Epiphan●s , who was a great King , but of a most malitious spirit , against the people of God ; he observes that this Antiochus in pursuance of his bloody designes , had run more hazzards , and taken more tedious journeys to satisfy his malice , and reach his ambitious ends , than any of the Saints had done , upon any command or service of God ; upon which consideration , he makes this excellent conclusion , That wicked men take more paines to go to Hell and eternal destruction , than godly men do in the way to eternal life and salvation . Grimst . Exercitium of ex & arce● , because it ●erives out diseases . Rust eats up the steel that 's not used . Prov. 10.4 .

It 's storied of the French Pesant , he is very laborious , so as he will toil three days in a rock , that he may plant one stock of a vine , and this labour is the cause of his wealth , and no lesse also of his health .

— The hand of the diligent maketh rich .

Idleness .

The sloathful man weares the time out in contemplation , B. H. Idlenesse is viv● hominis ●cpultura . he takes no lesse care how to spend time , than the wife how to gain by expence . Summer is out of his favour , for nothing but long dayes , that make no haste to their even ; he loves to have the Sun witnesse of his rising , he lyes longer far more for loathnesse to dresse him , than will to sleep , and after some yawning calls for dinner undrest , and having digested it , will a little sleep ; he goes to the market-place to meet some of his companions , and stayes with him some idle question , as how are the dayes lengthened ? how kindly the weather is , how forward the spring , and ends with what shall we do ? When all the people are gone from Church , he is best sleeping in his seat alone ; he enters bonds , and forfeits them by forgetting the day ; necessity drives him to every action , and what he cannot avoid , he will yet defer ; when he is warned of Jury , he had rather pay the mulct than appear ; he had rather freeze than fetch wood , and chuseth rather to steal than work ; he eats and prayes himself asleep , and dreames of no other torment but work . This man is a standing pool , and cannot choose but gather corruption , he is a man in nothing but speech and shape .

A man is said to be idle , 1. When he doth nothing , is unimployed . Mr. Greenbill , Oriosus est , 〈◊〉 opus Deì 〈…〉 peratur . Opus Dei , is opus Dici . Man is to labor both ad ruborem , and ad sudorem . Res perfect● occupata , alterius rei non est capax . Senec. But , va●iam semper dant o●ia mentem . 2. When he doth not what he should do . 3. When he puts not forth himselfe to do what he ought to do in conscience , and according to right reason . That is to do as much as he is able to do .

The evil of idlenesse is great , for , 1. It 's against the end of mans creation . 2. It s a sin against the light of nature , which puts every thing upon motion . 3. It puts the world ( which is Gods family ) out of order . 4. It sets a man among the dead ; an idle man is both unsavoury and unactive . 5. It layes a man open to Satan and variety of temptations . 6. Idlenesse is the mother and nurse of all lusts . Nihil agendo homines discunt male agere . 7. It 's against common equity : Idle persons in the Commonwealth , are like Drones in the hive , that eat up the honey from the laborious Bees . 8. Poverty and beggery are the issues of it . 9. It 's a wasting of precious time , and hiding of our Talent .

Among the Athenians , Idleness was actionable at law ; it was called actio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and their enquiry after each man and woman was , Quá arte alerent , what trade they had to live upon .

In Marcus Aurclius dayes , he having occasion to send a letter two or three days journey from the Town , he could not find one idle body in Rome City to carry it , they followed their callings so earnestly .

Calvin said nothing was more troublesome to him , than an idle life . And when his colleagues earnestly intreated him in his sickness , to abstain from writing or dictating ; he answered ; What ? Would ye have me idle when my Lord comes ?

Thou wicked and sloathful servant ( saith Scripture . ) Aliquid age ut te diabolus inveniat occupttum . Nemo casu fit saplens . Senec. God puts no difference betwixt an idle and an evil servant . Therefore let us not be idle Drones , but busie Bees in the Lords work .

Very sucklings get not their food , without much tugging and tiring themselves at the dug . Neither grace nor glory will be had with wishing .

The desire of the sloathful killeth him . Prov. 21.25 . Why stand ye here all the day idle ? Mat. 20.6 .

Mercy .

Quasi miserum cor , Senec. est aegritudo animi ob alienarum miseriarum speciem .

When the man that fell among thieves , lay wounded and half dead ; The Priest passed by , Luke 19. viz. Aaron with his Ceremonies and sacrifices could not help us . And the Levite onely looked on him and passed by , viz. Moses with the law and moral obedience could not help us : But Christ the good Samaritane , had compassion on us , and helped us .

How ? 1. Pouring in wine to wash our wounds , justifying us . 2. Pouring in oyl to supple and heal , sanctifying us .

Let this mind be in us , which was also in Christ Jesus .

Craesus taken prisoner by Cyrus , Parcè utere potestate tuà , ut din utares . Senec . de ira . and after severe punishment and restraint , upon the execution-day being set upon the top of a fagot to suffer death , Cryed forth , O Solon , Solon , vera sunt quae dixisti , Neminem ante obitum faelicem : Which Cyrus understanding , delivers him , saying , Et ea quoque mihi evenire possunt .

This was also a vertue for which Q. Camd. Eliz. Elizabeth was said to be famous . Next to the holy Scripture she preferred ( as the best piece ) Seneca's book of clemency .

In a word , Mercy is an excellent and divine vertue , it draweth near to the nature of God , who is the Father of mercies .

Blessed are the merciful : for they shall obtain mercy . Mat. 5.7 . Be ye therefore merciful , as your father also is merciful . Yea , Luke 6.36 . Put on therefore ( as the elect of God , holy and beloved ) bowels of mercies . Col. 3.12 .

Cruelty .

Crudelitas est atrocitas animi in paenis exigendis .

Cruelty hath usually something to cover its deformity .

It is one of the companions of ambition and covetousnesse . If Ahab have a desire to Naboths vineyard , either Naboth must part with it , or his life .

There is a manifold cruelty , 1. Mr. Marburie . Cruelty of combination , when we make our selves strong in a faction , to oppose and oppresse all that go not our way . 2. Cruelty of the eye , when we can be content to behold our brethrens miseries , without any compassion . 3. Cruelty of heart , when we make our selves merry with their afflictions . 4. Cruelty of tongue , when we insult over them , and brand them with taunts . 5. Cruelty of the hands .

When we 1. Either persecute their persons with molestation . 2. Or touch their liberty with unjust restraint . 3. Or rob them of their goods by cruel direprions . 4. Or hinder the course of justice that should do them right . 5. Or procure their death .

So that they are not all innocent of this great offence , that keep themselves from shedding of blood : They that invade the meanes or maintenance of life , that pinch the labourer in his wages , or make the hireling work for nothing , or let their hire sleep in their custody , whilst he pineth for want of things necessary , are all guilty of it .

Tacitus saith of the Germanes ( out of whom our Saxons ) that they were so given to Mars , that they thought it no better than sloathful , to get that by sweat , which they might have by blood .

It 's storied of Nero , he fell into such a sucking vaine of slaughter , Euseb. l. 2. c. 25. that he abstained not from his most dear and familiar friends : Yea , he tormented with divers kinds of death , his own mother , his brethren , his wife .

Strabo saith , that the ancient Irish were so savage , that they fed upon mans flesh . Grimst . p. 34. Solinus addes more , that when they were victors , they rubbed their faces with the blood of them that were slain in the fight , after they had drunk some .

Exemplum de populis habitantibus in minori Asià , circa pontum habemus , qui crudis & humanis carnibus vescuntur , & proprios suos liberos coquunt , & amicis inter epulas proponunt . Exemplum etiam de quodam Phalaride , qui dicitur filium suum comedisse .

The Turks are a most barbarous people ; having Christians in their hands , Turk . Hist. fol. 756. some they have put quick into the ground to the wast , and there for their pleasure shot at them with arrows : others have they stripped their skins over their eares : and others miserably empailed .

And no lesse famous ( rather infamous ) for inhumanity , are the Spaniards . Sr. Fr. Drakes travels . Of some they have squeezed out their brains . Others they have rosted till their eyes dropt out . And think they shew the innocent Indians great favour , when they do not for their pleasure whip them with cords , scratch them with thornes , and day by day drop their naked bodies with burning bacon .

Another Author addes , In India you may find more cursed prodigies than ever the Sun beheld in any Map of misery , where the Roman Apostles did exceed Cain , or ( if possible ) Judas ; where they ravished and then murthered Queenes , tore infants in peices , cast men to mastives , cut children in collops to feed dogs ; men never did the like , Devils could do no more . The Romans descended from Edom , say the Jewes , Edom had a name of blood , Mount-Seir , was their possession , Usually Hereticks are exceeding cruel , witness the Sadduces of old , & Anabaptists of later times . Eus●b . l. c. 3.23 . the hill of blood , Acheldama their purchase , the field of blood . Our English when they grow Romish , against the nature of our Nation , become bloody ; which is imputed to the scituation of the English Colledge in Rome , which is founded in the ruines of bloody Neroes house . Of all the stories of Christians , of Heathens , of all the bloody Tragedies plotted in hell , or acted under heaven ; never any so horrid as the bloody baptisme of India by the Jesuites ; They have long intended to have the second part of this Tragedy to be acted here .

The courtesie that Polyphemus promised Vlisses , was , that he should be the last that he would devour . The tender mercies of the wicked are cruel , Pro. 12.10 .

It was said of our K. Edward the fourth , that he had made the white rose flourish , as long as Henry the fourth the red : if he had not made it change colour with too much blood .

Q. Tomiris having overcome Cyrus , and taken him , cut off his head , and casting it into a boll of blood , said Satia te sanguine . Those who are the lovers of other mens miseries , usually misery finds them out .

— Instruments of cruelty are in their habitations . Gen. 49.5 , 6 , 7. O my soul , come not thou into their secret ; unto their assembly mine honour be not thou united : for in their anger they slew a man , and in their self-will they digged down a wall .

Cursed be their anger , for i● was fierce ; and their wrath , for it was cruel .

Revenge .

Some have been heard to say , Proni●●eres ad vindictam sumus quàm gratiam . Bodin . O how sweet is revenge ! What a pleasent draught is a draught of blood ! Spightful spirits hunger and thirst for the downfall and misery of those who stand in their way ; nor will any thing satisfie hatred , but the ruine of those who are hated .

Yea , some men , though themselves be mortal , yet their wrath may seem to be immortal : As was Hanibals against the Romanes : and our Edward the first against the Scots : Dan. Hist. fol. 201. Adjuring his Son and Nobles , if he died , not to bury his corps , till they had absolutely subdued the countrey .

Bodinus relates a most tragical story ; An Italian was at deadly feud with one once his familiar friend , Bodin . lib. de Repub. cap. 6. pag. 951. and for ten years sought occasion to satisfy his wicked revenge , but being frustrated of his hope , pretended reconciliation , and having one time an advantage , sets on the man , overcometh him , and is going to kill him . The miserable men desired him to spare his life ; The revengeful man said he would do it , on condition he would renounce God , and all the benefits of his soul ; Though this was hard to the poor man , yet fear of death makes him renounce God and Salvation , upon which that wretched malicious enemy killeth him , with this boast , Now he had satisfied his revenge , for he had not onely killed his body , but damned his soul . It is a great depravity in our natures , and surely an affection that savoureth of hell ; to comfort our selves in the sufferings of others : But to procure the miseries of others in those extremities , wherein we hold an hope to have no society ourselves , is methinks a strain above Lucifer , and a project beyond the primary seduction of hell .

Revenge , Indignus Casaris ir● . 1. It is an effeminate passion ; the generous mind disdaineth it , as not daining to debase himself . These are the worst spirits that are possest with thoughts of revenge .

— Quippe minuti Semper , & infirmi est animi exiguique voluptas , Vltio . —

Hail , Vero magni est animi quasdam injurias negligere , nec ad quorundam . convicia habere vel aures , vel linluam . Erasm . thunder , lightning , hurt not superiour bodies , but inferiour : so childish quarrels hurt not great and high minds . 2. It is a biting passion , like a worm it gnaweth the heart of him that is infected with it . 3. It is full of injustice , it tormenteth the innocent . 4. The execution is not onely painful , but dangerous , he doth that he wisheth to be undone ; the fear of justice tormenteth him , and the care to hide him , those that love him . 5. To kill his enemy is not revenge , for he feeleth not the power of his wrath , which is the end of revenge . In true revenge the revenger takes some pleasure , and he upon whom he is revenged , must feel the weight of his displeasure , and repent , which he that is killed cannot do . Besides , to kill is cowardly , for though it makes an end of the quarrel , yet it wounds the reputation . It is a trick of precaution , not of courage ; the way to proceed safely , not honourably .

A wise man will neglect injuries .

Momus in Lucian , tels Jupiter , It is in thy power whether any one shall vex or wrong thee . One having made a long and idle discourse before Aristotle , concluded it thus , I doubt I have been too tedious unto you ( Sr. Philosopher with my many words : In good sooth , said Aristotle , you have not been tedious to me , for I gave no heed to any thing you said .

The manlier any man is , the milder and more merciful , as David , 2 Sam. 1.12 . And Julius Caesar , who when he had Pompey's head presented to him , wept , and said , Non mihi placet vindicta , sed victoria , I seek not revenge , but victory .

True it is , that private revenge is utterly unlawful , unlesse it be in a mans own necessary defence , where the case is so sudden , that a man cannot call in the help of the Magistrate , but must either kill or be killed . Otherwise that of Lactantius holdeth true , Non minus mali est injuriam referre quàm inferre . And that of Seneca , Immane verbum est ultio , revenge is a cruel word .

I will conclude this in the words of Ambrose ; O domine , Comment. in Luk. l. 10. in illa verba lucae . cur emere me jubes gladium , qui ferire me prohibes ? Cur haberi precipis quem vetas promi : nisi forte , ut sit parata defensio , non ultio ; ut videar potuisse vindicare sed noluisse .

Dearly beloved , avenge not your selves , but rather give place unto wrath : Rom. 12.19 . for it is written , Vengeance is mine , and I will repay , saith the Lord .

Murder .

It is reported of the Bees , that aegrotante unâ , lamentantur emnes , when one is sick , Homicidium est injustâ homin is occisio . Ames . they all mourn : And of sheep , that if one be faint , the rest will stand betwixt it and the sun , till it be revived : Onely man to man is most pernicious . We know that a bird , yea a bird of prey once fed a man in the wildernesse ; that a beast , Homo solus sibi inimicus . yea a beast of fierce cruelty spared a man in his den ; Whereupon saith a learned Father , Ferae parcunt , aves pasount , homines saeviunt ; hence also we may conclude with Solomon , Pro. 17.12 . Let a bear robbed of her whelps meet a man , Cypr. serm. 6. rather than a fool in his folly .

Surely if others sins have a woe hanging at their heeles , according to that of Job , Cap. 10.15 . bloody men shall have a woe with a witnesse . Nahum . 3.1 . as those that walk in the way of Cain , ●ude 11.

The blood of one Abel , had so wany tongues as drops ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mr. Caryl . and every drop a voice to cry for vengeance . True , neither did the blood , nor the earth speak formally ; the blood had no voice , and the ground was silent ; blood hath no more voice of its own than water hath , or than a fish that lives in the water hath ; but the Lord speakes thus , to shew that he will certainly bring bloody sins , chiefly the sin of blood to light . The justice of God in all ages hath sent out his writ of enquiry after bloody men , and for the blood of the innocent . Yea , God will ( as it were ) give a tongue to the earth , he will make speechless creatures speak , rather than blood shall be concealed .

Blood may be concealed a long time , but blood shall not alwayes be concealed . Murder is a crying sin , for which God makes inquisition , and strangely brings it to light . Wonderful are the instances how murderers have met with the hand of revenge ; some immediately from God , others from the civil sword of the Magistrate , some from the hand of murderers like themselves , and many have done violence to their own lives , being haunted and hunted , by the furies of their own consciences .

It was a saying of K. James , that if God did leave him to kill a man , he would think God did not love him .

The blood of man violently spilt , doth not bring forth hony-bees , to sting hands and face ; but the monstrous beast called revenge , which hath destroyed whole kingdomes .

The blood of a wicked man , Mr. Needlars Expos. Not. if innocently shed , cryes ; If Abel had murdered Cain , Cains blood would have cryed and called upon God , for justice against Abel : But Abels blood cryes according to the worth of the person , for Abel was a Saint , &c. Psal. 72.14 . Psal. 116.15 .

Blood-guiltiness made not onely Cain restlesse , Clamitat , in coelum vox sanguinis , & Sodomorum vox oppressorum : merces retenta laborum . but how terrible also was the voice of it in Judas conscience ? It did need no tongue , no voice , no witnesse to accuse it , but his own ; No man accused Judas , but in case of blood , Judas must accuse himself : Mat. 27.3 The burden of it lyes so heavy on the conscience ; and how strangely doth the Lord bring forth blood by the persons themselves !

The busy brood of Romes factors , are called Jesuites ; but they may more fitly be called Jehuites , Jesus was as meek as a Lamb , but Jehu was a man of blood , so be they .

Andronicus the old Emperour of Greece , in his speech to his young Nephew , said , Forasmuch as I ( next unto God ) have been the Author of thy nativity and increase , give me my life , Turk Hist. fol. 172. spare thy fathers head , & with violent weapon spill not that blood , from which thou thy self hast taken the fountain of life . Man truly beholdeth heaven and earth , and heaven and earth behold mens actions . Wherfore make not the heaven and the earth beholders of so wicked an outrage , as never man ever committed . If brothers blood long ago cryed out unto the Lord against Cain , how much lowder shall the fathers blood cry unto the Lord , and declare so great a wickednesse unto the earth , the sun and starres , and make it abhorred of all the Princes of the world ? Regard my miserable old age , which of it self promiseth unto me shortly death . Reverence the hands , which have oftentimes most lovingly embraced thee , yet crying in thy swathing clouts ; Reverence those lips , which have oftentimes most lovingly kissed thee , and called thee my other soul . &c.

Charles the ninth of France , Author of the bloody Massacre of Paris , died of exceeding bleeding . Richard the third of this Kingdome , and Q. Mary , had the shortest raigns of any since the conquest . Absolom and Achitophel came to tragical and unhappy ends . So did all the Primitive persecutors , according to that , Psal. 55.23 . Bloody and deceitful men shall not live out half their dayes .

Phidias painted the image of Minerva , with his own , that none could deface the one , but both . So hath God imprinted his own image upon man : And though ( its true ) by the fall it is defaced and abolished , yet are there some reliques thereof still abiding , which God will not have destroyed .

Consider , if hatred be so damnable , what is murder ? It is the destruction of Gods image , of a member of Christ , for whom Christ died , and a Temple of the Holy Ghost . The land is polluted by it , and cannot be expiated but by blood . If Dives be in Hell for not saving life , how shall they escape Hell that destroy it ?

Whose sheddeth mans blood , Gen. 9.6 . by man shall his blood be shed : for in the imag● of God made he man .

The Law is made for the lawlesse and disobedient — for murderers of fathers , 1 Tim. 1.9 . and murderers of mothers .

Deliver me from blood-guiltiness , Psal. 51.14 . O God .

Ingratitude .

Omne dixeris maledictum , cum ingratum hominem dixeris .

To render good for evil is divine ; to render good for good , is humane ; to render evil for evil , is bruitish ; but to render evil for good , is devillish . While I hold up his chin , to save him from drowning ; he with his heel should kick me under water !

Lycurgus the Lacedemonian law-giver would make no law against such ; Quod prodigiosares esset beneficium non rependere , because it could not be imagined , that any would be so unworthy , as not to recompence one kindnesse with another . And the old Romanes decreed , that such as were found guilty of this fault , should be cast alive to the Cormorant , to be pulled in pieces and devoured .

Ingrato quod donatur , deperditur , saith Seneca . And , Amare non redamentem , Ille non dignus est dandis , qui ingratus est de datis . Speed . est amoris impendia perdere , saith Hierom : All 's lost that is laid out upon an unthankful person ; He buries benefits , as the barren earth doth the seed .

He is ( as once was said of the Pope ) like a Mouse in a satchel , or a Snake in ones bosom , who do but ill repay their Hostess for their lodging .

An unthankful man is a naughty man , nay , he is an ugly man : Therefore our Saviour fitly yokes them together .

— To the unthankful , and to the evil . Luk. 6 35.

Injury .

Qui nescit ferri injurias , vivere nescit . Socrates , when one gave him a box on the e●r in the market-place , said , Quàm molestum est nescire homines , quando prodire debeant cum gratiâ ? What an odd thing it is , to go abroad without an head-piece ?

Pestifera vis est valere ad nocendum , saith Seneca . And yet again bars revenge : Hydrae , uno capite resecto , septem alia repullala bant . Vnde Proverbium , Hydram seca● . For ( saith he ) Quemadmodum praecisae arbo●es plurimis ramis repullulant , ita crudelitas auget inimicorum numerum tollendo ; For , it engageth all their relations against us in the quarrel .

In a matter of strise ( saith Basil ) he hath the worse , that carries it . And Aristotle himself yieldeth , That of the twain , it is better to suffer the greatest wrong , than to do the least .

But how many have we like the angry Bee , that care not to sting another , though it be to the loss of their own lives ? Whiles we are thus busie in breaking those darts , that men shoot from afar against us ; we are oppressed by the Devil near hand us . Nay , in thus resisting evil , we give place to the Devil ; whom if by patience and forbearance we could resist , he would flie from us .

Not rendring evil for evil . 1 Pet. 3.9 .

Innocency .

After that Bajazet and his four sons were made away , Turk . Hist. fol. 782. at the command of Solyman the Magnificent , there remained the youngest , but new-born , and at nurse ; who was now , upon the death of his father , commanded by his said Grandfather to be strangled also . The Eunuch sent by Solyman to have done the deed , and loth to do it himself , took with him one of the Porters of the Court , a desperate and otherwise an hard-hearted Ruffian , a man thought fit to have performed any villany : He coming into the chamber where the Child lay , and fitting the bow-string to the Childs neck to have strangled him , the innocent Babe smiled upon him , and lifting up it self as well as it could , with open arms offered to have embraced the Villain about the neck and kissed him . Which guiltless simplicity so wounded the stony-hearted man , that he was not able to perform the intended butchery of the poor simple Child , but fell down in a swoun , and there lay for dead . Such is the rare force of Innocency .

Yet , we must neither be Foxes , nor Asses . The Romane rule was , Ne● fugere , n●● soqui . He that makes himself too much a Sheep , shall scarce escape worrying with Dogs . Columbine simplicity doth well , when it is mixed with Serpentine subtilty . A Serpents eye ( saith one ) in a Doves head , is an excellent ornament .

Be wise as Serpents , and harmless as Doves . Mat. 10.16 .

Contentation .

Pirrhus being demanded of Cyneas , What he intended after he had won his many great intended Victories ? answered , Live merrily . To whom he replied , So he might do already , would he but be content with his own .

It is not the great Cage , that maketh the Bird sing ; Nor the great Estate , that brings inward joy , and cordial contentment . As a Bird with a little eye , and the advantage of a wing to soar with , may see far wider than an Oxe with a greater , so the Righteous with a little estate , joyned with faith and devotion , may feel more comfort , and see more of Gods bounty , than one of vast possessions , whose heart cannot lift it self above the earth .

But few are content with their estate : If a man have an hundred pounds , he would have two ; Vaus Pellaeo juveni non sufficit o●bis , Aestuat insoelix angusto limine mund. Juvenal . if two , then five ; if five , then a thousand ; if a thousand , then ten thousand , &c. and so in infinitum . If a man have one house , then he would have another ; if two or three , then a whole Town ; if one Town , then many , nay a whole Country . If he be a Gentleman , he would be a Knight , a Lord , &c. Nay , if he have one Kingdom , he must have many : If he have the whole World , he will dig for more , as Alexander did .

The greatest thing in the least compass , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isoc . is a contented Mind in a mans body . And this only hath the child of God , who sees , that true piety hath true plenty ; and therefore he is never without a well-contenting sufficiency . As a Traveller when he cometh to his Inne , if he can get a better room or lodging , he will ; if not , he is content , for he considereth it 's but for a night : So the Christian Pilgrim , if God send him in a plentiful estate , he gladly makes use of it ; if otherwise , he can live with a little : and if his meanes be not to his minde , he can bring his mind to his means , and live upon reversions . A little of the creature will serve turn to carry him through his pilgrimage ; in his Fathers house he knows is bread enough ; and on the hope of that he goes on as merrily , and feeds as sweetly , as Sampsen did of his hony-comb . 1 Tim. 6 6 , 8.

Godliness with contentment is great gain . Therefore having food and raiment , let us be therewith content . Yea ,

Be content with such things as ye have . Hebr. 13.5 .

Ambition .

The poysonful Aconite so much desired of the Panther , is purposely hung up by hunters , Pliny . in vessels above their reach ; whereof they are so greedy , as they never leave leaping and straining thereat , till they burst and kill themselves . Even so , Pride and Ambition admit neither the beams of grace to mollifie the hardness , nor the bounds of nature or reason to restrain the swelling exorbitancy thereof .

Ambition is an immoderate thirst after Honour , Latini ambitiosum vobant , utpote modum non tenentem in ambiendis bonoribus . Steph. Thes. Graec. Tertulli●n calls ambicious men Animalia gloriae & samae negotiatores . or an excessive desire of greatness . Having Lucifer's Motto , Ero similis Altissimo .

An ambitious man will be ever first , he never looks backward , but will be forward : And not therewith satisfied , but still cries , Aut Caesar , aut nullus .

There are some people that sleep with their eyes always open . Such are ambitious men , whose senses although bound up so , as they will not hear truth told them , nor the manifest danger ; yet is the eye of their imagination ever watchful , to seize upon every advantage , that may serve to further their end : So as they never take houres rest in the sweet sleep of Content . They sow the seeds of discontent , and blow the coals of sedition in the hearts of rebellious subjects .

This was the sin that lost the first Sheep : For he not being content in the green pasture wherein God had placed him , must needs be brusing of the fruit of the Apple-tree , which the same Lord had forbidden him to eat of ; And so striving to be as God , made him fall from what he was .

It is a sin of such force , that even Christs Disciples strive , Luk. 22.24 . in a most grievous manner , in the chamber prepared for the Passover , in Christs presence , and presently after they had received the Sacrament ; about a small matter , earthly Supremacy , which of them should be greatest .

It is the last vice that leaveth us : Hence it is called by some , Aug. in Psal. 7. the heart of the old man ; because it is Primum vivens , & ultimum moriens , The first that lives , and last that dies . By others , the shirt of the soul ; because it is the last vice it putteth off .

Art thou ambitious ? Do'st thou spread thy fails , Dum petit infirmis nimium sublimia penni● Icarus : Icarii● nomina fecit aquis . Ovid. for the wind of Popular applause to breathe upon ? Hast thou both wing and will to soar aloft with Icharus ? Beware his fall : thy waxen wings will be dissolved . Thus whilst thou art floating , and ( Camelion-like ) feedest upon the air of thine own fancy ; whilst thou art building a second Pyramides in the air , death shall prevent thee .

Ambition hath a short reign , seconded with perpetual infame : Insomuch as the wide womb of the Earth can never afford a grave sufficient to bury its shame .

The best remedy when we find it tickle us , is to quench it in the fountain of all gooness . Thus Paul : I laboured more abundantly than they all ; yet not I , ● Cor. 15.10 . but the grace of God which was in me .

Curiosity .

Cambyses , to decide a frivolous controversie , let the lot be by hitting his sisters son directly thorow the heart with an arrow .

Antonius Piles was excellently learned , and had so subtile a wit , that in common speech he was called Cymini sector , a divider of Cummin-seed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is one of the least seeds .

There are a great many that trouble their heads about matters , rather to be admired , than curiously pried into : And generally they end in this , that lusts are the measure of their living , and vain speculations the issue of their learning .

It is good therefore for every one manere intra metas . Bernard saith , that it is better apta than alta sapere . They be not the highest instances , that give the surest informations ; Well expressed in Thales , that whilst he gazed upwards to the stars , fell into the water : For if he had looked down , he might have seen the stars in the water ; but looking aloft , he could not see the water in the stars .

— Quae te dementia coepit , Quaerere sollicitè quod reperire times ?

I fear me , our eyes be greater than our bellies ; and that we have more curiosity than capacity : We embrace all , but we fasten on nothing but wind .

Lord , my heart is not haughty , nor mine eyes lofty ; Psal. 131. neither do I exercise my self in great matters , or in things too high for me .

Surely I have behaved and quieted my self , as a child that is weaned of his mother ; my soul is even as a weaned child .

Blessing .

Benedictio 1. Divina , cujus author Deus . 2. Humana , cujus author homo .

Deus benedicit 1. Animantibus , ut crescant & multiplicentur . 2. Sabbatho ut sanctificetur .

Homo benedicit 1. Deo , nomen ipsius celebrando . 2. Rebus , cultui illas divino celebrando . 3. Fratribus .

Ex authoritate 1. SAcerdotali , ut pracipitur Aaroni , Num 6 23. 2. Propheticâ se● Patriarchali , ut fecit Noah . 3. Ex charitate , ut unusquisque proxinto fausta omnia precatur .

The blessing of the Lord it maketh rich , Pro. 10.22 . Rom. 12.14 . and he addeth no sorrow with it .

Bless them which persecute you ; bless , and curse not .

Cursing .

If the Prophets cursed their enemies at any time , Gorran . it was not livore vindictae , sed zelo justitiae ; Not out of a vindictive spirit , but by the instinct of Gods holy Spirit , and out of a zeal for Gods glory . Austin saith , that David's Cursings are rather Prophecies , shewing what shall come unto them , than any wishes of his own , as desiring that such things should come to pass .

Cursing men are cursed men . Witness the Jews , who to this day are still great Cursers of Christians ; they shut up their daily prayers with Maledic Domine Na●araeis ! And how it cometh home to them , who knoweth not ? even wrath to the utmost .

Epiphamins and Chrysostom falling out about Origin's writings , wished a curse to one another ; and it fell our accordingly ; The one died ere he came home , and the other was unbishoped .

Pol●n●s tells of one Thomas Linacle , Pol. in cap. 53. an English-man , who reading Mat. 5.44 . Bless them that curse you ; cryed out , O my friends , either this is very absurd , or we are no Christians .

We may not curse any ( saith Hierom ) no not the Devil ; Com. in cap. 3. Ep. ad Titum . though he deserves to be cursed , yet it must not go out of the Arch-angels mouth . It may be some uncircumcised Goliah accustoms himself to such grievous things ; but the tongues of the children of God drop no such gall and poyson , but honey and oil , and much graciousness .

If thou sayest , Thou art provoked ; this excuseth thee not , but manifests thy cankered nature . A 〈◊〉 hath fire in it ; but unless it be provoked by the Steel , it is not seen .

As the Bird taking her flight from her nest , fetcheth a compass , and by and by returns thither again : So Curses come in where they go out ; returning upon a mans self , as do stones cast against a wall .

A man that takes up an Adder in his hand , or Fire to throw against his enemy , hurteth himself most ; so it is with them that curse their adversaries .

I have not suffered my mouth to sin , Job 31.30 . by wishing a curse to my enemies soul .

Imprecation .

Holy men of God have sometimes made use of Imprecations , Diris se devovens , thereby to clear themselves from false imputations . The like may be done by us , but sparingly , and not without great necessity ; lest if we do it falsly or rashly , God say Amen , and set his Fiat to it , as he hath done in sundry instances in several 〈◊〉 .

Mention is made in our Chronicles , of two that rotted above ground , Act. & Mons according to their wish : And of another hanged ; which he confessed was just upon him , for that in Carding and Dicing he had often wished himself hanged , if it were not so and so .

In Germany , Anno 1551. Ioh. Man . lot . com . p. 192. The Devil in a visible shape lifted up a Cursing woman into the air , and there-hence threw her down , in the view of many people , and brake her neck .

Another brought her daughter to Luther , intreating his prayers for her , for that she was possessed by the Devil , upon her cursing of her ; For when she said in a rage against her daughter , Involet in te Diabolus , The Devil take thee ; he took possession of her accordingly .

The same Author relateth a like sad story , of a stubborn son , cursed by his father , who wished he might never stir alive from the place he stood in ; And he stirred not for three years .

The Jews saying of Christ , His blood be on us and on our children ! God said Amen to this woful curse , which cleaves close to them and their posterity .

As he loved cursing , so let it come unto him , As he delighted not in blessing , so let it be far from him .

As he clothed himself with cursing , like as with his garment ; Psal. 109.17 , 18 , 19. so let it come into his bowels like water , and like oil into his bones .

Let it be unto him as the garment which covereth him ; and for a girdle wherewith he is girded continually .

Violence .

Robbing is a violent taking away from any . 〈…〉 Hence violence and ●obbery are joined together , Levit. 19.13 . A●o● 3.10 .

Wicked men are said to drink the wine of violence , Pro. 4.17 . that is , They spoil others ; and what they get that way , they live upon , make merry with .

There are secret Robbers , doing it by deceit and fraud ; ● . robbing while they pretend to seek for right : And so the Law may be made a shadow to many lawless actions . He is a Robber , that takes his neighbours right from him by pretence of Law , as well as he that takes away his purse by the high-way . Again , others rob secretly , while they seem to fell . A man may rob with a pair of Ballances or Me●ewand in his hand , as well as with a Sword or Pistol in his hand .

And there are also open and violent Robbers , who waste , ● . spoil and destroy all that comes neer them , and eare not who sees : Such are Warlike robbers , who bring power to do what they cannot do by justice : Those boysterous sons of Mars , 〈…〉 men of blood and violence , who make their will their law , and think they may do whatsoever they have power to do . These have a will to destroy as much as they can ; but they cannot destroy as much as they will : If they could , the whole World must fall before them , if it will not fall down unto them . And truly , the usual effect of War is waste and spoil . 〈…〉 It is said of the Turkish wars , that where the Grand Seignour's horse sets his foot , no more grass will grow ; he makes havock of all .

Alexander the Great was told to his teeth , by a Pyrate taken at Sea , and condemned by him , That he was the greatest Thief in the world : I am condemned ( said he ) for robbing at Sea in a little Ship ; but thou robbest at Land all the world over , and art applauded . And what was Julius Caesar , who said , That for a Kingdoms sake , Right might be violated ? 〈…〉 And who robbed his Country of Liberty , for the satisfying of his unlawful desire of Greatness ?

And certainly , He that hath power , hopes he may oppress , and go unpunished . Some durst not oppress , but for the shelter of an high place . More there are who steal by reason of their abundance , than by reason of their want . What they have , gives them ability to rob for more . These are Nimrods , G●n 10.9 . mighty 〈◊〉 before the Lord ; not of beasts , but of men , whose estates and lives they sacrifice to their own lusts .

Yet there want not some to commend these , Called 〈◊〉 as there were that applauded Cain for killing his brother ; and that extolled the Sodomites , Core and his Complices , and Judas the Traitor . Yea , there was one Bruno found , that wrote an Oration in commendation of the Devil , who hath given him his reward ( no doubt ) by this , unless he recanted that monstrous madness .

These unjust men of violence may prosper for a while ; And God suffers it to be so , 1. That men may have opportunity to discover themselves what they are . 2. To make them more unexcusable for being what they are . Hence such as will not let God rest , yet God lets them rest : Though they would throw God out of Heaven , if they could ; yet he will not throw them out of the Earth , though he can . But yet mark the issue , when we come to see the opening of Gods hand . It 's a sad thing for men to feed upon those murthering morsels of sin , which they must even be disgesting in hell .

We may not wrong or rob any man , either by force or fraud , directly or indirectly .

Mr. Perkins makes mention of a good man , who being ready to starve , stole á Lamb : And being about to eat of it , with his poor children , and ( as his manner was afore-meat ) to crave a blessing , durst not do it ; but fell into a great perplexity of conscience , acknowledged his fault to the owner , and promised restitution , if ever able to make it .

Samuel could say , 1 Sam. 12.3 . Whose oxe have I taken ? or whose ass have I taken ? or whom have I defrauded ? whom have I oppressed ? It were well such innocency could be found in men now adayes : We have bee , full of plundering and spoiling one another ; yea , many have been spoiled of all they had .

A poor mans livelihood is his life , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 B●o● victum , substantiam . Mar. 12.44 . Luk. 8.43 . He is in his house , as a snail in his shell ; crush that , and you kill him quite . God therefore who loves Par pari referre , to pay oppressors home in their own coin , will have life for life , if they may escape so , Pro. 22.23 . and not be cast to hell among those cruel ones .

Oh that these Cannibals would think of this , before the cold Grave hold their bodies , and hot Hell hold their souls !

I shall conclude , with telling you what David saith , Psal. 140.11 . Evil shall hunt the violent man to overthrow him . That is , Certain ruine abides the violent man ; One judgment of God or other will hunt him like a wild beast , till he be overthrown . Yea , his own violent dealings shall come upon him , and overwhelm him .

Thou shalt not steal . Exod. 2● . 15 . Isa. 33.1 .

Wo to thee that spoilest , and thou wast not spoiled ; — When thou shalt cease to spoil , thou shalt be spoiled , —

Trust not in oppression , Psal. 62.10 . become not vain in robbery .

Vsury .

Erubescit Vsura nomen , Usura dicitur , quasi usu ara , i.e. usu● aris , & est commodum certum quod propter usum re● mutuatae recipitur . sed lucrum non erubescit .

In Usury three things are considerable , 1. Lending . 2. Gaining . 3. Covenanting .

Tolend money for gain , Vsura est lucrum quod accipitur solius mutuationis causâ . Ursi● . interposita paction● , that is Usury . It is gain taken meerly for the lending of a thing : Herein it 's conceived lies the formality of it , viz. the covenanting , agreeing , and contracting to have so much for what is lent .

Gregory Nyssen gives this character of an Usurer , comparing him to one giving water to another in a Fever , which doth him no good , but a great deal of mischief : So he seems for the present to relieve his brother , but afterwards greatly ●●●ments him .

Another thus : An Usurer is an exacting Creditor , Qui nullum diem gratis occidere creditori permittit . His money is to Necessity , like cold water to an hot Ague , that for a time refresheth , but prolongeth the disease .

The Usurer follows his Debtors , as Eagles or Vultures do an Army , to prey upon the dead corpses . Men come to him as birds to an heap of corn ; they desire to seed , but are destroyed in the ne●s . He loves no labour , but lives a sedentary life ; his Pen is his plough , Parchment his field , Ink his seed , and Time his rain to ripen his greedy desires . This man hath no excuse for hard-heartedness ; for where can he cast his eyes , that he beholds not objects of charity ?

Usually he is as unwilling to part with what he hath unjustly gotten , as what he hath good title unto : As is the proverb ( or rather fable ) of the young Kite , that thought she had vomited up her own guts , when it was only the garbage of some other fowl , that she had hastily swallowed , and was not able to digest .

The Usurer ( saith one ) breeding money of money to the third and fourth generation ; proves like the Butlers box , which at length draws all the Counters to it .

Agis the Athenian General , Plu● . set fire upon all the Usurers books and bonds in the Market-place ; than which fire , Agesilaus was wont to say , he never saw a fairer .

Aristotle in one page condemneth the Usurer and the Dicer ; Ethi● . l. 4. c. 1. and yet some Christians blush at neither .

Many are the evasions which men have framed ; amongst the rest , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 distinguishing biting Vsury from toothless Vsury . But both these are condemned , Hzek . 18.8.13 . And no man of note in all Antiquity ( Jews and Manichees excepted ) for one thousand five hundred years after Christ , hath ever undertaken the defence thereof ; neither is there any ground in Scripture for that distinction .

Indeed , whereas mention is made of biting Usury , it telleth us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Usurers are Men-eaters , Psal. 14.4 . Like Pickrels in a pond , or Sharks in the sea , that devour the lesser fishes . These Ostriches can digest any metal , especially Money .

I conclude , There is no footing for Usury in the Word of God : Ab hoc us●ram e●ige quem non sit crimen occidere . Ambrose . Vel minimus f●uctus expecu●iâ p●rcipino● potest sine Dei offensione , & proxi●● injuriâ . Calv. Fanus est animae funus . It rather makes void three great rules which our Lord and Saviour hath given us in the Gospel ; Read them , and ponder them , Mat. 7.12 . Luk. 6.35 . Heb. 13.5 .

Let men therefore take heed how they meddle with Usury , seeing there is such a cloud of witnesses against it ; and not trust to a distinction of mans brain , making biting Usury unlawful , and other Usury lawful ; lest by this distinction they get money in their coffers , and lose their souls at last . For as Alphonsus saith , Such gain is the sepulchre of the soul ; and he must not sojourn in the Tabernacle of the Lord , that puts his money to usury : And surely it 's an ill Trade , that excludes a man from Heaven .

Lord , who shall abide in thy tabernacle ? who shall dwell in thy holy hill ? Psal 15.1 . Vers. 5. Exod. 22.25 . Neher● . 5.7 , 10.

— He that putteth not out his money to Vsury .

If thou lend money to any of my people that is poor by thee , thou shalt not be to him as an Vsurer , neither shalt thou lay upon him Vsury .

You exact Vsury every one of his brother . I pray you , let us leave off this Vsury .

Restitution .

It is necessary to the remission of sin . Things stollen must be restored ; and fraud is no better than theft .

Restituere est aliquem iteratò in possessionen● & dominium rei substituere . Aquin. Restitution is a constitution of a man in the right possession of the thing again .

The wrongs whereof restitution is to be made , are bona — 1. Animi . 2. Corporis . 3. Famae . 4. Fortunae .

The goods of the Mind , if we have been the means of the distraction of any : The goods of the Body , Non remittitur peccatum , nisi restituatur ablatum . Ep. 54. if we have wounded any : The goods of Fame , if we have defamed any : And the goods of Fortune , ( as we call them ; ) If we have wronged any this way , let us be careful to make restitution . Sin is not remitted ( saith Aug. ) unless the thing taken away be restored .

De quànto , how much is to be restored , we will not curiously dispute . At the least simplum , the same thing , if it be possible ; If not , yet something equivalent thereunto , and according to the quantity of the wrong : If the party have susteined much wrong , by a long detention of it , then duplum or triplum , as the Schoolmen speak . Zacheus offers a fourfold restitution .

The person to whom restitution is to be made , Et ubi non est bares , ecclesia baeres . De vit. Const. lib. God hates Holocaustum ex rapinâ . Isa. 61.8 . Mal. 1.13 . is the party himself , if he be alive ; or else his heirs ; And where there is none , ( saith Eusebius ) the Church is heir .

Sultan Selymus told his Counsellor Pyrrhus , who perswaded him to bestow the great wealth he had taken from the persian Merchants , upon some notable Hospital , for relief of the poor ; That it ought rather to be restored to the right owners : which at his command was done accordingly .

Mr. Burroughs in his Commentary on Hosea , saith ; I my self know one man that had wronged another but of five shillings , and fifty years after could not be quiet , till he had restored it .

Father Latimer saith , He that makes no restitution of goods deteined , shall cough in hell , and the Devils shall laugh at him . And he further saith , that preaching upon this subject , divers were so wrought upon , that they presently came in and made restitution of goods unjustly gotten , considerable summs : Amongst whom , Mr. Bradford was struck in the heart , for one dash of a pen , which he had made without the knowledge of his Master ; and could never be quiet , till by Latimer's advice , restitution was made ; for which he did willingly forgo all the private and certain patrimony which he had on earth .

If our Conscience tells us , we have wronged any , let us make satisfaction for the wrong . 1. It is Gods precept , Ezek. 33.15 . 2. They are worse than Judas , that restore not , Mat. 27.3 . 3. The thing remaining , will ruinate thee and thy house too ; as Naboth's Vineyard did Ahab .

Wh●se oxe have I taken ? 1 Sam. 12.3 . Luk. 19.8 . — and I will restore it .

If I have taken any thing from any man by false accusation , I restore him fourfold .

If he hath wronged thee , Philem. 1● . or oweth thee ought , put that on mine account ; I will repay it .

Piety .

It is a kind of heavenly impression or propension in the heart and soul of a man , which inclines , and is apt to carry it in all the motions and tendencies of it upon God , or towards God ; that is , to cause it to remember God and his glory , in all the actings and workings thereof , and to raise , frame and order these in a regular and due proportion thereunto . 1. God commands it in this sense , 1 Cor. 10.31 . To do a thing to Gods glory , requires , 1. That the deed be such for the nature and kind , as is apt to yield matter or opportunity to men to glorifie God . 2. That such actions be qualified with dueness of circumstance in time and place . 3. That a man consult with the glory of God , and steadily inform himself , what that would have done for its exaltation . 4. That the heart or soul , in or before the doing of it , make a secret deed of consecration , or dedication of it to this end . 2. It is prest by great and precious promises , 1 Tim. 4.8 . With what an high hand is it lifted up by the most high , when as he layes down both heaven and earth at the feet of it ? 3. By threatnings , Psal. 14.5 , 6. 1 Pet. 4.18 . 2 Pet. 1.6.3.7 . All these arrows are levell'd at the face of ungodliness . 4. It 's very powerful : Many have a form , but few the true power of godliness .

Heathens themselves , shewed a veneration of their Gods , by imitating them . To profess Christ in words , and decline him in practice , is no less than to disclaim him , and pronounce him a Cheat. 1 Joh. 2.6 .

The goodness of Gold is not only tried by ringing , but also by the touchstone : So the trial of Godliness and Faith is to be made not of words only , but by action and performance of deeds . Ea est enim vera pietas , quae proponit divina humanis , & perpetua temporalibus .

Exeat Aulâ qui vult esse pius , is too often verified .

Follow after Godliness . 1 Tim. 6.11 . Verse 6.1 Tim. 4.8 .

For , Godliness with contentment is great gain .

Yea , Godliness is profitable unto all things , having promise of the life that now is , and of that which is to come .

Impiety .

Turn a Child loose into an Apothecaries shop , or an Idiot ; and that Gally-pot which looks fairest , shall have his first hand , though full of poysonous drugs ; whereas the judicious would choose the wholsomest ; being led not by sense , but by skill : So the Impious is taken with the specious shew of sinful pleasures , at least he supposeth that Gain is godliness ; but the truly wise know the danger , being fully assured , that Godliness with contentment is great ga●n .

Antiochus intemerantià vitiorum ita fascinatus , ut Judaeos cogere caepit , Ioseph . de bello Iud. ut abrogato more patrio , nec infantes suos circumciderent , porcósque super aram immolarent , quibus omnes quidem adversabantur , optimus vero quisquis propterea trucidabatur .

The wrath of God is revealed from heaven , Rom. 1.18 . ● against all ungodliness and unrighteousness of men .

Sanctity .

It is an honorable impression , property or quality , in the rational nature or being , which disposeth the subject to an absolute and utter separation and abhorrency in affection , from whatsoever is sinful , or such : And such wayes and actions which proceed from such a principle as this , may be called holy .

Some do difference it from Godliness thus : Holiness is as before described ; but Godliness is a disposition which inclines the person in whose soul it taketh place , to act for God , and to make the advancement of his glory , the supreme end of their wayes and actions . Holiness may be compared to the lustre or brightness in gold ; Godliness , to the weightiness , or that propension in it , which in the motion of it carries it toward the center . Holiness respects the nature and quality of the action , and engageth to a serious and zealous rectitude in these : Godliness respects the end of the action , and carries the agent in his intentions herein upon God .

Besides , they are different in their nature , in that Holiness is ascribed to God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but never Godliness : He is often said to be holy , never godly . And the holy Apostle exhorts to these , as to two several graces , 2 Pet. 3.11 . Yet they are never divided in their subject : For the holy man is stirred up of God , to make God and his glory the soveraign end of all his ways , which is Godliness .

To promote Holiness in the world , God useth various engines , viz. Precepts or commands , Lev. 11.44 , 45.

Motives and arguments , 1. God himself is holy , and he would have men communicate with him in his darling attribute . 2. Men and women are brought into a capacity of being holy , by the death of Jesus Christ , 1 Pet. 1.17 . 3. God hath made many great and precious promises unto it , wherein he stands engaged to the sons and daughters of men , 2 Cor. 7.1 . 4. God is unable to bear the world in an aversness from holiness , Heb. 1.14 . 5. The beauty and glory of it ; hence often called by that name , 2 Cor. 3.18 . Eph. 5.27 . 6. The peace it brings . 7. And joy it begets .

Examples . The Scripture , in the memory of those that were holy , seems to embalm them with honour to posterity , on purpose that being preserv'd , the world by them might learn and follow holiness in all succeeding generations . It hath the superscription , express and image of the glorious God upon it .

— What manner of persons ought we to be , 2 Pet. 3.11 . in all holy conversation and godliness ?

Civility .

As there are some things that glister , but are not true Gold ; so some things shining , which are not true Grace : Civility and Morality are far from true Sanctity . Yet herein it is not only possible , but easie to mistake : Learn therefore to difference them .

Civility and Morality , hath respect only to the outward carriage and comportment ; but true Sanctity hath respect chiefly to the heart , searching into the secret corners , the very spirit of the mind . So did good David , when he prayed , Cleanse thou me from secret faults .

That teacheth a man to avoid gross vices , notorious offences , scandalous enormities : But it is only Holiness which causeth a man to make conscience of the least sins , as well as the greatest . Serm. 1. de Sp. ● . To which Bernard saith excellently , Hanc sollicitudinem non facit nisi Spiritus Sanctus , qui ne minimam paleam intra cordis quod possidet habitaculum patiatur residere .

Holiness inlightens a man to look on the same sins , which Morality and Civility discovereth , with another and a cleerer aspect : since whilst the Civil person only abhors them as enemies to his good name , and the Moralist as repugnant to reason ; the Holy man loaths them , as breaches of Gods law , and offences to his Majesty . Thus repenting David , and the returning Prodigal , looked upon their sins , as against and before God . Psal. 51.4 . Luk. 15.21 .

Civility restraineth sin , but Holiness conquereth it : Civility lesseneth the actings , yet taketh not away the power ; whereas Holiness , though not all at once , yet by degrees subdueth the power of corruption .

Lastly , This is the peculiar efficacy of true Holiness ; that it doth not only irradiate the understanding , but inflame the will and affections with a love to God , and zeal for his glory : In which respect it is , that they whom Christ purifieth to himself a peculiar people , are said to be zealous of good works , Tit. 2.14 .

The soul hath her senses , as well as the body ; and these must be exercised , Heb. 5.14 . A Bristol-Stone looks like a Diamond . We had need to try the things that differ , that we be not cheated , and so undone ; as many a man is by purchasing a counterfeit commodity at an unreasonable rate .

This I pray , Phil. 1.9 , 10. that your love may abound yet more and more in knowledge , and in all judgment .

That ye may approve things that are excellent , —

Honesty .

By it generally all kind of duties are signified , which men are mutually to practise one towards another , without doing any uncomely or wicked thing .

An honest man had rather complain , than offend ; and hates sin more for the indignity of it , than the danger : He hath but one heart , and that lies always open : All his dealings are square and above board ; he bewrays the fault of what he sells , and restores the owner gain of a false reckoning : He esteems a Bribe venemous , and only to be gilded over with the colour of a Gratuity . When his name is called in question , his Innocency bears him out with courage : His Conscience over-ruleth his Providence . Finally , he hates falshood worse than death ; He is a faithful client of Truth ; No mans enemy , and it is a question whether more anothers friend or his own .

But contrariwise , too many are like the Dragons of Armenia , that have cold bodies , and yet cast fire out of their mouths : Like the Sea-fish which gapes as if she would swallow up the Ocean , but being ript up , and her entrails opened ; there is no water found in her belly . Christians in shew ; Devils indeed .

— In all godliness and honesty . 1 Tim. 2.2 .

Liberty .

Deus operatur omnia in omnibus , necessitate infallibilitatis & non coactionis : Zanar . Metaph. Deus efficaciter in homine libero operatur , sed tantùm abest quòd hac efficatia tollat libertatem , quòd magis eam ponit ; voluntas non potest cogi , servata sua natura ; Quia e●si Deus potest cogere voluntatem meam ut lucrem poenas meorum delictorum , tamen hoc non esset ex vi meae voluntatis , nec ex coactione intrinsica libera , sed ex violentia intrinsic● impellentis : Deus autem agere solet per concursum & influxum naturam agentem modificantem , & ideo ei non infert violentiam .

Liberè operari dicitur dupliciter : 1. Quoad electionem ; & sic est libera , quia potest eligere & non eligere . 2. Quoad executionem ; & sic potest impedire ab extrinsico per multa impedimenta ; Quod probatur locis multis Scripturae , Cor hominis disponat viam suam , sed Domini est dirigere gressus ejus .

In homine reperitur triplex libertas , 1. Prima dicitur libertas à culpa , quia in libertate , natura est non peccare . 2. A poena , quia possumus evadere angustias & mala quibus premimur . 3. A coactione in electione , quia possumus liberè eligere .

Duas priores libertates per peccatum primi parentis amisimus , si stemus in puris naturalibus , solùm tertia libertas remanet . Bern. de grat . & lib. arbitr.

Liberty ( though but bodily ) is such an inestimable good thing , that the Rabbins say , If the Heavens were parchment , and the Sea ink , it would not serve to write down the praises of it .

Eutychides drew his Gally neer where the Persians had entrenched themselves , Sir W. R. and spake to the Ionians ( a people camped amongst them more for fear than favor ) and bid them remember liberty : The like did Themistocles to the Eubaans , which much prevail●d to make them either dissert or mutiny .

Christian liberty consists in — Deliverance from evil , in respect of the Law 's 1. Breach ; for , There is no condemnation to them that are in Christ Jesus . He was made a curse , to deliver us from the curse . 2. Bond , which obligeth us in our own persons to very perfect righteousness ; to attain everlasting salvation , Non ●stis sub lege , sed sub gratiâ . according to the tenor of the Law , Do this and live . But now we may ( with the Publican and Prodigal ) condemn our selves , and appeal from the bar of Gods justice , to the Court of his mercy .

Freedom in good , in respect either of the 1. Creator , having free access to God , in the blood of Jesus : Christ hath an easie yoke , the service of God is not a bondage , but a freedom . 2. Creatures , in that all things are pure to the pure : For the dominion of the creatures lost by Adam , was restored again by Christ . All are yours , you Christ's , and Christ God's .

In maxim● libertate , minima licentia . Therefore let us not be worse , because we should be better .

Stand fast in the liberty wherewith Christ hath made us free , Gal. 5.1 , 13. and be not intangled again in the yoke of bondage .

For , brethren , ye have been called unto liberty ; only use not liberty for an occasion to the flesh , but by love serve one another .

Scandal .

Scandalum est rei non bonae sed mal● exemplum , Tertul. Aquin. adificans ad delictum .

Est dictum aut factum , minùs rectum , prabens occasionem ruinae .

A Scandal or Offence properly , Scandalum est quo quis impellitar in ruinam & evertitur . Cameron . is a stone or block , or rub in the way , whereat a man stumbles , and either hinders or hurts himself . In borrowed sense , it is any offence , cause or occasion , given or taken , whereby a man hurteth or hindereth himself or others , in matter of Religion and Salvation , whether by word or deed .

There is Scandalum Datum . Acceptum .

1. Offence is given , By wicked and false Doctrine , corrupt and false Opinions , &c. Thus were the Sorcerers a slumbling-block to Pharaoh ; and the false Prophets to Ahab . Yea , and good men are apt by untryed counsels to give offence , as Peter to Christ , Mat. 16.23 .

2. By wicked and bad example of life . So were Eli's sons scandalous . And thus good men by improvidence may give great offence ; as David by his soul sins made the enemies to blaspheme , 2 Sam. 12.14 .

3. By discouraging with threats , reproaches or oppositions , the good way of God . Thus Saul wasted the Church .

1. Offence is taken , sometimes from evil things ; as when men provoke themselves to liberty in sin , by examples of good men in the Scripture ; as Noah , David , Peter , &c. Whereas these should rather put us upon watchfulness and fear .

2. Sometimes from good things ; Bonares neminem scandaliza● nisi malam mentem . Tertul. Even the best things , a man may turn to his bane . And thus was the word out of Christs own mouth , to the Jews and Pharisees , Mat. 15.12 . Joh. 6.60 . Nay , unto some Christ himself is a rock of offence , and a stone to stumble at , 1 Pet. 2.8 .

3. Sometimes men take offence ungiven , from the inevitable occurrences of Gods providence , all which he turns to the good of his Church : And thus many cast themselves back by the Heresies in the Church , by the dissentions in opinions , by persecution and oppression of the ungodly , by the paucity and contempt of such as cleave unto Christ , by the prosperity of wicked men , by the use or not using Christian liberty .

Sicut ubicunque fuerit triticum , necesse est ut inveniatur illic & zizania : sic ubicunque fuerit bonum Dei , illic & erit scandalum inimici . Chrys. in Mat. 6 Hom. 33.

Sicut necesse est ignem calere , & nivem frigere ; ita est necesse ut iniquitas mundi erroribus plena , scandala pariat , &c. Hieron . in Mat. 18.7 . What is there spoken is Necessitate consequentiae ; because of the wickedness of men , it will certainly be so : And God justly permitteth the same for causes to him best known . But yet by what follows , it appears , that Gods permission neither forceth mans will , nor excuseth any evil act .

Peccare non tantum in se perditionis habet , Hom. 25. in Epist. ad Rom. quantum quod reliqui ad peccandum inducuntur , ( saith Chrysostom : ) To sin , hath not so much perdition in it , as to induce others to sin .

To shew in the glass of the Word , the hatefulness of this evil . To give offence , or take it , 1. It 's against the rule of Christian charity in a most high kind . The former wounds thy brother , the latter thy self ; not in body , but in soul and conscience . 2. Thou sinnest against Christ , 1. Cor. 8.12 . It is not only to destroy a member , but to reach at the head ; so strait is the union betwixt Christ and his members , Mat. 25.45 . Nay , it 's an high sin against the blood of Christ , and vertue of his death , Rom. 14.15 . 3. A sin it is , that pulls most severe woes upon the sinner . The Serpent was more punished than Eve ; Eve than Adam ; Jesabel than Ahab ; and Jeroboam than Israel .

Adde , what a dreadful curse also it is , to be given up to admit strong delusions , and to be carried away against the care of a mans own salvation , by any occasion whatsoever . A plague inflicted on the limbs of Antichrist , 2 Thess. 2.10 , 11 , 12. — But especially if they gather offence from that which should be the occasion of their holiness and happiness , as Christ and his Word .

Give none offence , neither to the Jews , nor to the Gentiles , 1 Cor. 10.32 . nor to the Church of God .

Constancy .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That which is but almost done , is not done ; saith Basil . Et non quaruntur in Christianis initia , sed finis , saith Hierom.

Temporary flashings , are but like Conduits running with wine at a Coronation : Or like a Land-flood , that seems to be a great Sea , but comes to nothing .

Tutius recurrere quàm malè ourrere , was an Emperors symbol ; Better run back , than run amiss . But to run well till a man sweats , and then to sit down and take cold , may cause a consumption .

It was excellently resolved by a Martyr , The Heavens shall sooner fall , than I will deny my dear Lord . And another , Though ye may pluck my heart out of my bowels , yet shall you never pluck the truth out of my heart .

Hierom of Prague said , Make the fire in my sight ; for had I feared it , I had never come hither . Castalia Rupea said , You may throw my body from this steep hill , yet will my soul mount upward again : Your blasphemies more offend my soul , than your torments do my body . Fabrianus said , That every drop of his blood should preach Christ , and set fo●th his praise .

Doctor Cranmer Archbishop of Canterbury said , Act. & ●on . Forasmuch as my hand offended , in writing contrary to the heart , my hand shall be punished therefore ; for may I come to the fire , it shall first be burned . Which accordingly he did , and held his right hand so stedfast and unmoveable ( saving that once with it he wiped his face ) that all men might see his hand burned , before it touched his body .

It is the Evening that crowns the Day ; and the last Act that commends the Scene .

Be thou faithful unto death , Apoc. 2.10 . and I will give thee a crown of life .

Inconstancy .

The unconstant man treadeth upon a moving earth , and keeps no place ; He hath not patience to consult with reason , but determines meerly upon fancy . No man so hot in the pursuit of what he liketh ; no man sooner weary . He is fiery in his passions ; his Heart is the Inne of all good Motions , wherein if they lodge for a night , it is well ; by morning they are gone ; and if they come again , he entertains them as guests , not as friends . He is good to make an Enemy of ; ill to make a Friend .

In an unconstant man , Senec. lib. de Tranquil . there is first Nusquam residentis animi voluntatio , uncertain rollings of spirit ; and then vita pendens , a doubtful and suspensive life ; For our actions do oft bear the image and resemblance of our thoughts .

A double-minded man is unstable in all his wayes . Jam. 1.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Perseverance .

God's elect child cannot fall finally :

Because he is held up by God's immutable will . God's constant love and will is ever to be look'd upon as the onely cause of our safety , which keeps our wills by grace against these over-mighty enemies . And wretched were we , if our wills were put to keep themselves by grace , ( saith one : ) For if Adam without sin resisted not the Principalities , &c. that opposed him ; how much less we , that are burdened with a body of sin ?

Because he hath an established faith , his salvation is certain ; because saith is the evidence of things not seen .

Because there is no condemnation to them that are in Christ Jesus . He is free from the law of sin and death : If a son , then no more a servant : How dares flesh and blood say , if a son , yet again a servant ? Once a son , and no more a servant ; once a son , and a son for ever : If a son , then an heir ; A son ( saith Christ ) abides in the house for ever . Aug. He that makes men good , makes men to persevere in goodness . Gods grace in his children , is winning infallibly , holding inseparably , and leading indeclinably . Dr. Field . Perseverance in good , beginneth not in the will , but in Gods protecting grace , that upholds the will from desisting : Hence to every new work , the will needs a new grace ; as Organs give sound no longer , than while the bellows are blowing them .

Predestination gives a sure perseverance ; for none shall pluck Christs sheep out of his hand . And though they may fall , their slips are not final ; Sin reigns not in them wholly . Or say they are punished , it is a temporal Hell , not eternal ; They are scourged , that they may not be damned : There are drops of displeasure for small sins , and there is hot wrath for great sins ; but no whole displeasure , without a whole reign of sin , which cannot be

We persevere in grace , because built on the Rock Christ ; the Rock keeps us , we keep not the rock ; yea , the Rock keeps us , that we keep the Rock : For if it did not so , the Rock did not keep us ; for if our keeping of the Rock , were not kept by the Rock , we should never keep it , nor be kept . But the Scripture saith , we are kept from falling , because we are grounded on the Rock ; and therefore the Rock doth keep us , even from falling from the Rock : faith a certain Author , in his Ground of Arminianism , Natural and Politick .

We should be like the Sun till Noon , ever rising : But there be many like Hezekiah's Sun , that go back many degrees ; whose beginnings are like Nero's five first years , full of hope and peace ; Or like the first moneth of a new servant ; Or like to the four Ages , first golden , then silver , brasen , iron ; Or to Nebuchadnezzars image , begin gloriously , but end basely . Look to your selves ; this is a fearful sight , a fearful condition . Can he be ever rich , that grows every day poorer ? Can he ever reach the goal , that goes every day a step backward from it ? Alas ! how then shall he ever reach the goal of Glory , that goes every day a step backward in Grace ?

Successivorum non s●mul est esse & perfectio , saith Aquinas ; which accords to that of Tertullian , Perfectio ordine posthumat . But , Multorum est incipere , finire paucorum : The Galatians began well , so do many ; but Paul finished his course , so do few . Like the Diurnal-river in Peru , so called , because it falleth with a mighty current in the day , but in the night is dry , because it is not fed with a Spring , but caused meerly by the melting of the Snow , which lieth on the mountains thereabouts .

De Origine scribit Erasmus , in vita ejus , p. 1. Animum ejus plusquam adamantinum fuisse ( inde Adamantius dictus ) quem nec vitae austeritas , nec perpetui labores , nec dura pauperta● , nec aemulorum improbitas , nec suppliciorum terror , nec ulla mortis facies , à sancto instituto vel tantillum dimovere potuit .

Antiochus mustering all his Army , in the presence of Hannibal , much of their furniture being of glittering gold ; asked him , If all this were not enough for the Romans ? meaning to overcome them : Hannibal answered , Enough , were they the most covetous men in the world ; meaning to animate good souldiers . Certainly , Per finalem perseverantiam pertingitur ad praemium ; Innocent. 3. l. 2. de sacr. Altar . Myst . c. 41. Luk. 9.62 . qui perseveraverit usque ad finem , hic salvus erit .

No man having put his hand to the plough , and looking back , is fit for the kingdom of God .

He that endureth to the end , shall be saved . Mat. 10.22 . Gal. 6.9 .

Therefore let us not be weary in well-doing : for in due season we shall reap , if we faint not .

Apostacy .

The just man falls seven times a day , but he riseth again : Ille propri● est a●ostata qui fidem veram antea professus , ab eâ in totum recedit . Apostata idem sonat quod desertor & transfaga . If a man fall on the bridge , he may rise again ; if he fall besides it , he is drowned .

All falling after knowledge , is not the unpardonable sin : Noah fell , Lot , David , Solomon , &c. It is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; The Elect cannot sin against the Holy Ghost . They that so sin , must fall , 1. Toti : The Elect fall but in particular , either in their understanding or in their will : They that commit this sin , fall wholly , in their understanding and will too : They obscure the light which they have received , choke the good motions that were in them , and with their whole will , might and main , run against the truth they professed . 2. A toto , from all the former gifts ; not from some one part of the Celestial doctrine and calling , but from the whole doctrine concerning salvation , Capit aresce●e , sed non exar●it ; mota fu●t , sed non amota ; concu●a , sed non excussa aut extincta . Tertul. maliciously resisting it . A man may fall on his knees , yet not on the whole body : So a man may fall from some one fundamental point , though not from the whole body of the heavenly calling . 3. In totum , wholly and finally , without recovery . These fall and never rise again , because God denieth them his hand .

But Gods hand is still under his , and his goodness lower than they can fall . His supporting grace preserveth them from utter r●●idivation ; his Almighty power from utter destruction .

There is an invisible hand of Omnipotency that strikes in for his own ; Qu●m ●●it non 〈◊〉 . Vatab. in Psal. 37.24 . Con●eritur annulus ●su . Cowper Per paucos invenies qui ●edeant ad gradum pristinum . Bern. Greg. Bpist . Heb. 3.12 . they can never fall below the supporting hand of God , which will help them up again .

A Scottish Divine said , he found the Zeal of his People , so by little and little fall away ; that his last conflict was not with the Profane , but justiciaries , and such as were unrebukeable in their lives .

To escape the pollutions of the world , and be again intangled therein and overcome ; is but a taking of Satans chain from the legge , and ●ying it to the neck .

Minoris excessus est veritatem non cognoscere , quàm in eadem non cognita manere . Aliudque est quod ab errante committitur , aliud quod per scientiam perpetratur .

Take heed brethren , lest there be in any of you an evil heart of unbelief , in departing from the living God .

Good Works .

De bonis operibus .

Faith only justisieth , Fides sola est quae justificat , fides tamen quae justificat , non est sola . Calv. Bern. but not faith alone . It is the eye onely that seeth , and no other member besides , and yet the eye alone without the head , or seperated from the head , seeth not at all : So faith onely justifieth us in the sight of God : but that faith which doth thus justify us , is not alone . Frustra sibi de sola fide blanditur , qui bonis operibus non ornatur .

We must have oyl in our lamps alwayes ; As under the law , they were to bring pure oyl-olive beaten for the light , to cause the lamp to burn alwayes ; So should we shine before men , that they seeing our good works , may glorify God . So said Gregory , Epist. ad The ●d . Justitiam quam mente geretis oportet coram hominibus luce operum demonstretis .

Nihil prodest verbis proferre virt●tem , Cyprian , & factis destr●ere veritatem . Turks and Pagans who plainly deny Christ , do not derogate so much from the glory of Christ , as do profane professours of his name . Where the tongue professeth Christ , and thy heart is given to impiety , this is not professio sed abnegatio Christi . Ille verò est beatus qui rectè credit , Bern. & rectè credendo benè vivit , & benè vivendo fidem rect●m custodit .

Sicut corporis vitam ex motu dignossimus , ita ●idei vitam ex bonis operibus . True it is , all fields are not alike fruitful ; But a naked profession without the power of godlinesse , will help thee no more , than change of garment helped wicked Ahab in the campany of good Jehosaphat ; for through it the arrow of Gods vengeance pierced him , among the thousands of Israel .

Efficatius est vitae quàm lingu●●testimonium . Ha●e●t & opera suam linguam . Good works are witnesses of the saving and renewing power of Christ ; they are testimonies of our being in Christ ; though not meritorious , necessary they are ; not for which eternal life should be conferred ; yet by which eternal life must be obtained .

This is a faithful saying , Tit. 3.8 . and these things I will that thou affirm constantly , that they which have beleeved in God , might be careful to maintain good works : these things are good and profitable unto men .

Obedience . Quod non lego non credo .

Triplex Preceptum Ludolphus . Helvetius . 1. Cautelae 2. Probationis , 3. Instructionis , Others 1. Obligationis , 2. Tentationis , 3. Instructionis .

Let Ministers have a care of negligence ; Gods gifts groan under our disuse or misuse ; and God hearing gives them the wings of an Eagle ; so that such may say as once Zedekiah did , when went the Spirit of the Lord from me to thee ? God dries up the arme , and darkens the eye of idle and Idol-shepherds . And let every Christian be careful , for the careless neglect of the Gospel shall pull damnation on us . Say we rather with Samuel , speak Lord , for thy servant heareth . Or with the Dutch Divine , Veniat , veniat verbum Domini , & submittemus illi , Sexcenta si nobis essent colla . Let the Lord utter his minde , and he shall have ready obedience , whatever come of it .

What God hath joined together , let not us put a sunder : the most of us with Malchus have but one eare to hear the promise , but not the precept of the Gospel ; Mr. Hardy . we like well to gather the Rose , and suck the honey of a promise , but the condition we hate as the pricles and sting ; we would gladly have the Priviledge assured , and yet we abhorre the duty required ; but be not deceived , if we will have the one , we must do the other ; God will not fulfil his part , unless we perform ours ; and therefore it is in vain to expect an accomplishment of his promise , but on his own termes ▪ In fine , mercy is the spring from whence the promise floweth , but duty is the channel in which it runneth down to us .

Mine care hast thou pierced , saith the Psalmist ; but the Apostle hath it thus , Psal. 40.6 . with Hebr. 10.5 . A body hast thou fitted me : Christs obedience began at his care , but his whole body was obedient , when he offered himself upon the crosse .

Hearing is good , but to obey that which we hear is better . Not every one that saith , Lord , Lord , shall enter into the Kingdome of Heaven , but be that doth the will of my Father , which is in heaven . Christ shall come from heaven , to render vengeance to them that obey not the Gospel . I was not disobedient ( saith Paul ) to the heavenly vision . The ancient Israelites were banished out of Gods rest , because they obeyed not his voice . Let us by their example learn to obey God , that we be not excluded out of his everlasting rest .

Our Saviour is the Author of salvation , not to all that talk of him , &c. But as a Physician is the cause of health , to those patients that will follow his directions ; so Christ is the Author of salvation unto all those that obey him .

Let us then examine our obedience . Christ wills us to avoid sins , that cause his Gospel to be ill spoken of : By good works to adorn it , to stop the mouths of adversaries , &c. Do we so ? doth not drunkennesse , covetousnesse , pride , malice , and uncleannesse abound ? As they said and promised to Joshua , so let us to Christ , Voluntatem e● promptitudinem nihil aliud exigit deu● . Chrys. Hom. ult. in Mat. Whatsoever thou commandest us , we will do , and whithersoever thou sendest u● , we will go . Doth Christ command us to abandon covetousnesse ? which is idolatry and the root of all evil ? then let us not be glewed to the world . Doth he forbid us drunkenness , malice , pride , &c. Let us have no fellowship with those unfruitful morks of darkness , but rather reprove them ; let us forsake father and mother , &c. and follow him ; for without obedience there is no salvation .

1. And let us obey , Fully , the young man in the Gospel , most proudly vaunted , that he had kept all the commandments from his youth ; let us endeavour that we may say so in truth , and sincere heart : And as Zachary and Elizabeth , let us walk in all the commandments and ordinances of the Lord blameless . 2. Cheerfully , God loves a cheerful giver . I was glad ( saith the Psalmist ) when they said , let us go up into the house of the Lord . 3. Constantly , A runner hath not the prize , till he come to the Goal . A traveller hath not his money , till he come to his journey's end . Here we are as children , growing higher and higher , in knowledge , faith , love , obedience , &c. Let us hold out to the end , running constantly in the way of obedience , Triplex obedient●● 1 Vo●i . 2. Co●formitat●● . 3 Resignationis . that we may have eternal salvation .

Obedience is the Touch-stone of Faith . As the tree is known by the fruits , so Faith by obedience .

We shoul do by Christ and his Word , as some flowers by the sun , open and shut with it .

Behold , 1 Sam. 15.22 . to obey is better than sacrifice .

Action .

As the life of things stands in goodnesse : So the life of goodness in action . The chiefest goods are most active , the best good a meer act .

Religion as it is communicative like light , so it is active like fire . Those who rest either in hearing , or contemplation alone ; put Paralogisms , that is , tricks and fallacies ( Sophister-like ) upon themselves , and upon their own soules , and will prove egregious fooles in the end .

Therefore it is most safe to follow Davids example , Not onely to prick up our ears , but also to put our hands unto Gods commandments .

My hands will I lift up unto thy Commandments , Psal. 119 48. which I have loved .

Civil Justice .

Delphidio Oratori vehementer quendam accusanti , Pet. Man● . in vit . Julian . & pre argumentorum 〈◊〉 tandem exclamanti ; Ecquis ( Florentissime Caesar ) volens esse paterit usquam , 〈◊〉 ●●gare sufficerit ? Respondet Julianus , Ecquis innocens esse poterit , si accusâsse sufficiet ?

Justitia 1. Commutativa , 2. Distributiva .

Sicut justum est , ut in delinquentes digna debeat vindista procedere ; it● iniquum est , Greg. Epist. l. 2● quibusdam afflictionibus quempiam irrationabilitur subjacere .

Excellent was the Epistle of Adrian the Emperour , to Minutius Funda●●● , the Proconsul of Asia , E●scb . l. 2. c. 9. in the behalf of the Christians . If your Provincial can prove ought against the Christians , whereof they charge them , and justifie it before the barre ; let them proceed on , and not appeach them only for the name , with making outcries against them . For it is very expedient , that if any be disposed to accuse , the accusation be throughly known of you , and sifted . Therefore if any accuse the Christians , that they transgresse the laws , see that you judge and punish according to the quality of the offence . But in plain words , if any upon spite , or malice , in way of cavillation complain against them ; see you chastise him for his malice , and punish him with revengement .

Par tibi culpa fuit , Par tibi paena subit . Nec culpa est levior , nec tibi paena minor . Righteousnesse exalteth a Nation , Prov. 14.34 . but sin is a reproach to any people .

Alms.

The sun , that fountain of light and heat , who continually sends his light and beams upon the earth , the earth net being able to return them to heaven again in Oblique line , reflects them to us , and the other creatures : In like manner we , whosoever we are , being heated by the sun-shine of the Sun of righteousness ( being we are not able to reflect them upon him ) must communicate them to our brethren about us .

Our A●ms should come up before God , as the smoke of the incense from the censer of the Angel , or the golden Altar before the Throne .

Man that came naked out of the womb of the earth , was even so rich , that all things were his ; Heaven was his roof or Canopie , bespangled with goodly starres of all magnitudes ; Earth his floore ; The sea his fish-pond ; The Sun and Moon his torches , and all creatures his vassalls : And if he lost the fulness of his Lordship by being a slave to sin , yet we have Dominium gratificium , Gerson● Every son of Abraham is heir of the world . Freely we having received , freely we ought to give .

Beneficium qui dedit taceat , narret qui accipit ; haec s●ilicet inter duos beneficii lex est ; alter statim oblivisei debet dati , alter accepti nunquam . He that doth a good turn , must instantly forget it , but he that receives it , must alway remember .

Charity best appeares , when we can say , Quantum ex quantillo . Lumen de suo lumine , &c. Ennius . Yet still this rule is to be observed , Omni petenti , not omnia petenti . I will so light another mans candle , as I will not put out my own .

Nè dormiat in the sauris ●uis quod pauperi prodesse potest . Cypr.

Munus bonum est Eleemosyna , omnibus qui faciunt eam coram summo deo . Idem .

Qui pauperi Eleemosynam dat , deo suavitatis odorem sacrificat .

Mr. Fox being asked , if he remembred a poor man he used to relieve ? answered , The Christian Primitives were no Possessives , they sold their possessions and goods , and parted to every man that stood in need . Non enim ●ta divites , saith Chrysoft . none were so rich , &c. Bis dat qui citò dat . I forget Lords and Ladies to remember such .

Liberality implyeth liberty ; yet many there are , like spunges , suck up water a pace , but they let not fall a drop though they he full , till they be squeezed . They part with their Penny as with blood out of their hearts , Citius aquam ex punice , clavam ex manu Herculis extorqueas .

But when a man gives an alms , being drawn to it with many and violent intreaties , he loseth the grace of his gift both with God and man .

Nemo libentur debet quod non accepit , sed expressit . Among men he accounts not himself a debter , who hath not freely received , but wrung out a penny from a rich man . That which is extorted from a man , he properly giveth not : Necessity in this kind and liberty cannot well stand together .

Pliny writeth , that it was observed among the Romans , Senec. R●nitentem & trabentem se ab aris . that never any good came to a man by offering a beast in sacrifice , that violently drew back from the Altar , and could not be brought to it , but with much force : And most certain it is , that God esteemeth of no offering of ours , which is not as free as liberal .

Give Alms of such things as you have . Luke 11.41 . Heb. 13.16 .

To do good , and to communicate forget not , for with such sacrifices God is well pleased .

He that sheweth mercy , Rom. 12.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . with chearfulnesse .

Hospitality .

Nihil interest habere estium apertum , vultum clausum : Cicero . It is nothing worth to admit man with an open door , and to receive them with a shut and reserved countenance . Saith the Oratour .

Hospitality is an excellent duty , and we have many spurs to prick us to it . 1. God requires it . 2. We have many examples of it . 3. We our selves may be strangers , therefore do as we would be done to .

In it these things are required , that it be done .

1. Frequentur , one swallow makes not a spring . It was the continual practice of Lot and Abraham , as may appear by their behaviour . 2. ●eleriter , we must not tarry till strangers offer themselves ; we must pull them in , as Abraham and Lot ; we must constrain them , as Lydia did Paul and Silas . 3. Hilaritur , without grudging , we must not repine at it , speak hardly of them when they be gone . 4. Humiliter , after a meek manner , as if we were rather beholden to them , than they to us . 5. Abundantur , according to that ability wherewith God hath blessed us . 6. Perseverantur , be not weary of well doing .

But alas ! most men are too much wedded to the world : Where are our Abrahams to entertain Gods messengers ? Our Lots to compel his Ministers to come in ? but many a rich glutton to barr the door , and deny the very fragments of his table . The Prophet Elias , lacketh his host of Sarepta ; the Prophet Elisha his hostess the Shunamite ; Paul cannot find the Purpurisse , nor Peter the Tanner ; Job we find not ; Captain Cornelius is a black swan in this generation ; No Philip to feast the poor , nor Martha to give the courteous entertainment ; nor Mary to pour oyntment on their heads ; Christ is a beggar in his membe●s . Lazarus lyes still at the door , and cannot by long craving and crying obtain some crummes , his pillow is the Pavement stones , the rich mans horses chew and spew upon gold and silver , and his Mules go under rich velvet ; Dogges are deer , and feed more daintily ; Foolish Nabal , who like Sodom and Gomorrah , was full of bread , yet he denies distressed David of the superfluity of his house : Yea , they that make a great shew of Christianity , are ready to say with that very churle , shall I take my bread and my water , and my flesh , and give it unto men , whom I know not whence they be ?

Habet semper unde det , Aug. cui plenum est pectus charitatis . Coronat Deus voluntatem , ubi non invenit facultatem . Idem . Given to hospitality . 1 Tim. 3.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Coaction .

It is a received Axiom : Quod ex necessitate bonum est , non est bonum ; that which is good of necessity , is not good : yet it is to be understood de necessitate coactâ , of a coacted necessity , not of a voluntary .

God is necessarily good : yet willingly good . Death comes necessarily upon all , yet some dy willingly . I desire to be dissolved , and to be with Christ : But the good which is done upon a constrained necessity , loseth the name of good : Patience perforce is no patience .

A willing mind in a good action is all in all . If Solomon had not willingly built the Temple , it had not been pleasing to God : If the Centurion had not willingly set up the Synagogue , God would not have respected it : If the woman of Shunem had not willingly entertained the Prophet , it had been no good work in the sight of God : If Dorcas had not made the coates willingly , they had not been acceptable unto God .

— Not by constraint , 1 Pet. 5.2 . but willingly .

Beginning or Original . Dimidium facti qui benè Caepit habet

First actions make deepest impressions either of fear or courage .

Great lakes are made from small rivers . Great matters from small beginnings .

Small matters ( saith a Divine ) art not to be neglected , Mr. M●nt●n . in nature , Art , Religion or Providence . In nature matters of moment grow up from small beginnings . Nature loveth to have her cause and seed of every thing small . A little leaven leaveneth the whole lump . Thin exhalations end in great showers . Small breaches in a Sea bank let in great inundations .

We must therefore not consider matters in their beginning only , but progress and ultimate issue . A little sin doth a great deal of mischief , and a little grace is of great efficacy . Penes R●ges est inferre bellum , penes antem Deum terminare . Contention at first is but as a spark , but afterward it being fomented and blown up by unsober spirits , putteth whole Kingdomes into combustion . Heresy at first is inconsiderable , but it creepeth like a Gangrene , from one place to another , till it have destroyed the whole body . Men begin to quarrel one with another about trifles , and God inferreth great mutations and changes of States and Kingdoms .

Learn we then not to neglect evils that are small in their rise and original . Resist sinnes betimes , give no place to Sathan , Principiis ●bsta . we know not the issue of his tyranny and encroachment . And learn we also not to despise the day of small things , the low beginning of grace , Providence and deliverance . God useth to go on when he hath begun a good work .

— Behold , Jam. 3.5 . how great a matter a little fire kindleth .

Progresse in Sanctification .

Non progredi est regredi . The cessasion or sleep of grace , makes such a confusion in the whole man , as Christ sleeping in the ship , did to it .

Christians ( like waters of the Sanctuary ) should rise higher and higher . As the morning Sun , they should shine more and more unto the perfect day .

The blessing on man in the first creation , was , increase and multiply : in the second , grow in grace .

A Christian ( how perfect soever ) hath still his Plùs ultra ; Runners in a race look not how much they have run , but how much remaineth .

A Christian hath his degrees of growth , and his several ages , of childhood , youth &c. A Christian must go by degrees to heaven , as they went up by steps and staires into Solomons Temple .

They go from strength to strength . Psal. 84. ● .

End or Result .

Duplex , Finis 1. Consummans . 2. Consumens .

The end is The first in intention . The last in action .

In good things Sathan would disjoin the end from the meanes ; he tells us , we may come to heaven , and not labour for it here in this life : And in things to be avoided , he seperates the means from the end ; he telleth Eve , she may eat of the forbidden fruit , and not dye ; he telleth us , that we may live here voluptuously , and yet not be punished with hell fire-hereafter .

Better is the end of a thing , Eccles. 7.8 . than the beginning thereof .

Comforting the Comfortless .

To comfort such mourners in Zion , as do groan under the sense of sin , and fear of divine wrath , is as difficult a work ( saith Luther ) as to raise the dead ; and scarce one of a thousand can skill of it . For though every Christian should have seeding lips , and an healing tongue , to comfort the feeble-minded , taking-them down into Christs wine-seller , and there drinking to them in a cup of consolation , propounding unto them the sweet and precious promises , which are Pabulum fide● , the food of faith : yet few can do this to purpose , because they are either unskilful in the word of truth , or unexperienced ; They utter them more from their brains , than either from their breasts or bowels , Haud i●nara mali , miseris succurrere disco . Virg. I mean their own experience . This made Christ himself a more compassionate high Priest , Heb. 5. And that eminent servant of his , St. Paul , had by this means got an excellent faculty in comforting the disconsolate , 2 Cor. 1.4 . So had Luther , as having himself from his tender yeares been much exercised with spiritual conflicts , as saith Melanchton .

To move us to this Christian work , Consider , 1. The compassion and sympathy that should be betwixt us , in respect of our neer linking together in the body of Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iso●● . Eph. 4.25 . 2 Corin. 11.29 . 2. We have received comforts from God to this end , 2 Cor. 1.4 . 3. Sorrow is a gulfe , how many hath it swallowed up for want of comfort ? 2 Cor. 2.7 . 4. We our selves are yet in the body , and may suffer what others now feele . Heb. 13.3 . The nayle in the wheele that awhile ago was aloft , is now below in the mire and dirt ; so we that now enjoy prosperity , may on the turning of an hand be in adversity . 5. God himself becomes our debter by promise , to recompence it into our bosomes . Psal. 41.1 , 2. 6. The soules of the afflicted shall blesse us . 2 Tim. 1.16 , 17. The comfort ( lastly ) we minister to others , is reflected upon our own soules . In spiritual things none is a loser by communication . No man loseth knowledge by instructing the ignorant ; nor abates his own Zeal , by inflaming the Zeal of others , nor impairs his own comfort , but increaseth it , by ministring comfort to the distressed .

Yet a great number there are , who are little affected with the miseries of their brethren , saying ( at least in their hearts ) as the chief Priests and Elders to Judas , What is that to us ? Whereas the beastliest amongst bruit creatures , even swine , seem to be affected with the outcryes of their kind : Men onely more brutish than they , triumph in the miseries each of other , and are not moved with their outcryes ; as bitter as that in the Prophet , Jsa. 38.14 .

But what barbarous and savage inhumanity is it of them , that , as David saith , add affliction to him whom God hath wounded ? A generation there is rife in all places , dallying with the heaviest afflictions of Gods Children : But see how bitterly David in a spirit of Prophecy curseth such men , Psal. 109.16 . Let them tremble at it , whose practice it is .

The main work of a comforter is . 1. To strengthen the sorrowful man . 2. To abate the strength of his sorrows .

Those who undertake the office of comforting others , should observe three things especially . 1. The nature of the affliction . 2. The degree or measure of it . 3. The temper of the person afflicted .

Comforts digged out of the Scripture alone have virtutem pacativam , a setled property to compose the soul , when distempered ; and to lodge a blessed calme , and Sabbath of rest in it , far above all Philosophical consolations : Whereunto when Cicero had ascribed very much , N●scio quomedo imbec●llior est medicina quàm morbus . yet he is forced to conclude , That the disease was too hard for the medicine . And this well appeared both in Socrat●s , who died doubtingly ; and Cato , who desperately slew himself , after he had first read Plato's discourse concerning the immortality of the soul . So foolish a thing it is , to flie in distresse of mind to creature-comforts , and not to run to the name of the Lord , that strong tower .

Besides , there is an holy cunning in catching up words , which drop from the lips of men in affliction ; and 't is our wisdom to make improvement of them , as the servants of Benhaded , sueing for their Masters life , did of Ahabs . 1 King . 20.33 .

For instance , Mr. Caryl makes mention , there was an ancient professor ( as he hath been informed ) in much distress of conscience , even to despaire ; he complaining bitterly of his miserable condition to a friend , let this word fall , That which troubles me most , is , that God will be dishonoured by my fall : This word was hastily catcht at , and turned upon him to the asswaging of his griefe ; Art thou careful of the honour of God , and doest thou think that God hath no care of thee , and of thy salvation ? A soul forsaken of God , regards not what becomes of the honour of God : Therefore be of cheere ; if Gods heart were not towards thee , thine could not be towards God , or towards the remembrance of his name .

— Comfort the feeble minded , 1 Thes. 5.14 . —

Christian Conversation ▪

Hippocrates took an oath of his followers , to keep their profession unstained , and their lives unblameable . When our life is contrary to our profession , it is a slander to the Gospel , and a dishonour to Christ .

Votum bonum & hominum est & dei , sed dei propter authoritatem gratiae , 〈◊〉 . 3. l. 3. de 〈◊〉 . altar . myst . c. 8. hominis propter libertatem arbitrii ; hinc Apostolus , Non ego , sed gratia dei mecum ; & i●●rum , Coadjutores dei sumus .

The whole life of a Christian ( saith Austin ) is an holy desire , Tota vita boni Christiani sanctum desiderium est . and this is alwayes seconded with indeavour , without the which , Affection is like Rachel , beautiful , but barren . A Christian must not onely have a good heart , but a good life , shewing forth the graces of the Spirit . We must study to honour God , and honour our profession .

The life of Christianity consists in a regular walking , which includes four things , viz. 1. As the walking of the body is a moving from one place to another , so the Christian life is a continual moving of the heart , from sin to sanctification ▪ departing from our selves , and drawing neer to God . Multi bene ambulant pedibus , male moribus ; They go not toward Zion , but abide in Babel and Aegypt , where they walk but in Circuitu in a circle , the centre whereof is Satan , the circumference several sorts of sins , beyond which they walk not : From one of these they walk about to another , so as they return to the same : They weary themselves in a way of iniquity . 2. Walking includes , that we are not yet where we should be ; We should remember what the Angel said to Elijah , as most pertinent to us , 1 King . 19.7 . Torophilact . Arise and walk , for thou hast yet a great journey to go . Quidam sunt in Patriâ , quidam in vi● : Some are got into the heavenly countrey , and some are but yet in the way . No setling here , but forward , according to that of the Psalmist , They go from strength to strength , untill every one of them appeareth before God in Zion . 3. It includes , our care of keeping the right way . The Devil walks , but it is to and fro , up and down . Worldlings walk , but it is on the left hand . Hereticks walk , but it is on the right hand ; yea , Apostates run , but it is retrograde , so as they fall backward . But this is a walking to God , not a wandring from God . Eamu● post Christum q●●a veritas , per Christum quia via , ad Christum ●uia vita . Christ is the way , if we walk in it , we walk with God , as Enoch , before God , as Abraham , toward God , as David . Christ is the end , the way , the guide ; Let us walk after Christ , because he is the truth ; in Christ , because he is the way ; and unto Christ , because he is the life . 4. It concludes a continual progresse in godliness . In walking one foot interchangeably goes before the other , till we come to our desired place of rest ; so in piety .

Thus every good man is a great Peripatetick , walks much ; and happy he who neither goes back , with Hezekiah's sun ; nor stands at a stay , with Joshua's ●●n ; but rejoyceth as a strong man to run his race , as Davids sun Yea , shining 〈…〉 unto the perfect day . Aust.

The walking Christian is the most wise . All knowledge without practice , being but like a precious stone in a Toads head . Surgunt indocti & rapiunt C●lum , & nos cum omnibus doctrinis nostris , detrudimur in G●hennam . What greater folly than for learned men to be disputing of heaven , and others lesse knowing to surprize it ? This is like him that gazed upon the Moon , but fell into the pit . Phil. 1.27 .

Onely let your conversation be as becometh the Gospel of Christ .

Example .

The Lord that made us knoweth our mold , Facile est errare cum pluribus , quando veritas cun paucisametur . Tertul. l. de Pudic. c. 2. and how easily we are perswaded to taste of the forbidden fruit , and how prone to be carried head-long to Error ; and therefore gives us many Caveats , and sets Bars in our way to stop us , that we run not to evil , because we see others lead the way before us .

Mahometisme hath more under it than Christianity : Austin teacheth us to take Religion not by tale , but by weight ; numbers make not a thing good , but weight of truth ; some are so mannerly that they will not go one step before a great man , no not to heaven ; Many will say with Hushai , Whomsoever the people and all the men of Israel chuse , 2 Sam. 16.18 . his will I be ; but not with Ioshua , chuse you what Gods soever you will serve , but I and my house will serve the Lord . The inferiour Orbs have a motion of their own , contrary to the greater ; good men are moved by Gods Spirit , not by the Planetary motion of Popular greatness . Let us prize righteousnesse highly , because it is found seldome : The pebbles of this world are common , but the pearls rare ; The vulgar stream will bring no vessel to the land of peace .

In matters of faith , its good to build upon a surer foundation than numbers , whom it was never safe to follow : Hieron . And in matter of practice , to walk by rule , not by example . Multitudo errantium non parit errori patrocinium . And again ; Quid sit agendum prudens specta , non quid agatur .

That oftentimes is verefied , That in Synodis & conciliis major pars saepe vincit meliorem . But it was not so with Paphnutius , who perceiving the unjust proceeding of the Counsel at Cesarea-Palestinae , took Maximus Bishop of Jerusalem by the hand , saying , come , let us rise and be gone , for it becomes not us that have suffered so much for the truth of Christ , to be present , or to communicate with wicked men in their sins .

Thou shalt not follow a multitude to do evil . Exod. 23.2 .

Vivitur exemplo . Especially men of repute are as seeing-glasses , by which most men dresse themselves .

The commpn people are like temper'd wax , whereon the vicious seal of greatness makes easy impression . It was a custome for young Gentlemen in Athens to play on Recorders , at last Alcibiades seeing his blown cheeks in a glasse , threw away his pipe , and they all followed him : Our Gallants instead of Recorders , embrace scorching lust , staring pride , staggering drunkennesse ; till their soules are more blown than those Athenian cheeks : I would some Alcibiades would throw away these vanities , that all the rest might follow . Thus spreads example , like a stone thrown into a Pond , that makes circle to beget circle , till it spread to the banks .

There was nothing so forcible with David , to cause him to praise God , and to hope in him , as the approbation of the Saints concerning hope and thanksgiving : Which approbation no doubt he saw to be in them , by some external exemplary good deeds : Psal. 52.9 . I will give thanks unto thee for that thou hast done ; I will hope in thy name , ( the reason is ) for thy Saints like it well .

Christians must walk Exactly , and Exemplarily .

According to the counsel of our Saviour , let your light so shine before men , that they may see your good works . Mat. 5.17 . It is not enough to do good works in secret , but we must shew them openly ; and though we must abhorre to do our works for this end , that they may be seen ; yet we must so do them , as they may be seen .

It was spoken of Constantine , that he was Preteritis melior , venientibus auctor ; better than his Predecessor● , and a good president to those that succeeded him . Of Gregory the great ( who sent Austin into England , to propagate the Christian saith ) that he was Preteritis pejor , yet venientibus auctor ; bad in comparison of his Pred●cessors , but good in comparison of his successors . Like Fabullus in the Poet , Mart. Optimus , molorum ; so he , worst of the good Popes , best of the evil . But Epiphanius so lived , that vitam doctrina , doctrinam vita comprobaret .

As the Ox follows the herd , so will I follow good men ( saith Cicero ) etiamsi ruant , although they do amiss . But this was more than Paul desires , 1 Cor. 11.1 . And moreover , Saints actions admit of this distinction . 1. Some are noted as sinful , wherein they bewrayed humane infirmity : these are spectacles of natural frailty , not examples for like practice . 2. Some were done by special dispensation ; so Abraham attempts ●o slay his son , and Israelites rob Egyptinns ; Now dispensations stretch not beyond the particulars to whom they are given . 3. Some they did by special and extrordinary calling , as Abraham leaves his countrey for Pilgrimage , in Canaan , and John Baptist was a kind of an Eremite ; and yet neither the one a Pattern of Popish Pilgrimage , nor the other of their Eremitical life . 4. Some are occasioned by special necessity of times , or apparence of scandal ; so Primitivy Christians had all things common ; and Paul makes his hands to minister to his necessities : And yet here is neither footing for Anabaptistical community , nor for Ministers using manual labour , except where cases and times are alike . 5. Some were according with the general law Moral , as those of Patience , humility , obedience , &c. and herein indeed is our bond of imitation .

A deformed man ( saith Peter Martyr ) being married to an uncomely woman , caused his wife daily to look on beautiful pictures , by meanes whereof their children were handsome and comely . So a right beholding of their walking , who have been burning and shining lampes in the Church , may be very inducing to an imitable practice .

Be ye followers of me , even as I also am of Christ . 1 Cor. 11.1 .

Time and Opportunity .

Tempus est ens realis , non rationis ; est aliquid in re , Polanus . non in sola mentis notione .

Time is the common measure of all things .

Bernard complaining of those , who while they live , are negligent , and whose manner is to say , come let us talk together to passe away the time ; with grief of Spirit , saith , O done● praeterat hora , O donec pertranseat tempus , &c. O until the hour be gone , O until the time be past , which the mercy of thy Maker hath bestowed upon thee , to perform repentance , to procure pardon , to gain grace , and to obtain glory .

This life is at it were a Faire , and while the Faire lasteth , there is to be bought in it any thing that is necessary . In sentent . But ( as Nazianzen speaketh ) Quodsi nundinarum tempus sluere sinus , nullum aliud es hahit●rus ; If thou suffer the time of the Faire to slip away , thou wilt not have any other .

It is storied of Alexander the great , that when he came to besiege any place , he caused a burning light to be set up , and by a cryer published , that so long as the light burned , so long he gave them time to seek for mercy , by surrendring themselves and the place ; but if within that time they did it not , he made it known unto them , that the sword should destroy them all . Now what is mans life but a burning light ? and so long as this light continues , God gives us time of making our peace with him , and of providing for our safety : but this light being once extinguished , there is no more any thing that may afford comfort unto us .

Considering that mans end ( which he knoweth not ) is a time on which indeed his welfare doth principally depend , and for which he ought carefully to be always ready , seeing he doth not know the time when it shall be ; therefore Bernard cryeth out , Miser , quare omni horâ te non disponis ? Cog●ta te mortuum , quum sit de necessit ate te moriturum ; O miserable man , wherefore dost thou not dispose thy self every hour for thine end ? Think thy self to be dead , who knowest that of necessity thou must dye .

Non parùm habemus temporis , Seneca . sed multùm perdimus ; The common complaint is , we want time : but the truth is , we do not so much want it , as wast it .

Time is to be redeemed for holy uses .

Pliny seeing his Nephew walking for his pleasure , Totum illud tem pus perdidist● , in quo non de Deo cogitâ●●i Aug. called to him , and said , Poteras hascce horas non perdidisse you might have better bostowed your time than so . Nullum mihi per otium dies exit , saith Seneca , for time that 's consumed idly , is rather spilt than spent . Nolite tempus in nugis conterere , saith another .

It is reported of holy Ignatius , that when he heard a clock strike , he would say , here 's one hour now more past , that I have to answer for .

Mr Hooper the Martyr , Act. & Mon. was said to be spare of diet , sparer of words , and sparest of time .

Latimer rose usually at two of the clock in the morning to his study . Bradford slept not commonly above four houres in the night , and in his bed till sleep came , his book went not out of his hand . He counted not that hour well spent , wherein he did not some good , either with his pen , tongue or study . These worthies well weighed , that they that lose time , are the greatest losers , and wastfullest Prodigals .

For the improving of time well , 1. Know the use of time , that it is a seed-time , wherein thou must go forth and sow , though in teares and showers . An husbandman will not lose his seed-time , whatever ▪ weather it prove . 2. Know the worth of time , before the want of time . It is a very folly , to be niggards of wealth , and prodigal of time . It is the great sinne of some , that they cast away their short time in doing evil , or doing nought to the purpose : As little children who spend their candle in play , and are glad to go to bed by dark , and never perceive their childish folly till it be too late . But Christian wisdom is , to set such a price on time , as not to let it slip without making our selves gainers of something better than it self .

Upon these words of Job , Cap. 9.25 . My dayes are swifter than a Post ; saith a Divine , We seldome consider , or consider as we ought this common truth ; We live for the most part , as if we could not tell how to get rid of our time ; or , as if we were weary of our time , and knew not how to spend it out ; as if time were rather chained to a standing Post , than were like a running Post .

All time is short , and we have a very short estate in time . Time passeth irrecoverably ; Time in motion cannot be stopt , and once past cannot be recalled . Hence the Ancients emblem'd time with wings , as if it were not running , but flying ; To shew that time is very swift , 't is gone suddenly .

Redeeming the time . Ephes. 5.16 .

Omnia tempus habent , quia in tempore suo omnia bene fieri habent , & bona sunt , quum bene fiunt omnia . There is a time to all things , because in their time all things are well done , and all things that are well done , are good being done .

Si● Paratus homo ad omne tempus , sive bonum sive malum sit , ut per b●na & mala probatus , transeat ad bona glorificandus . Let a man be ready for all times , whether good or bad , that being proved by good things and bad things , he may passe to good things , to be glorified in them .

Plato was wont to say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that God did always work by Geometry ; Another Sage said Pondere , mensurâ , numero , Deus omnia fecit : God hath done all in number , weight and measure ; made and set all things in comely and curious order and equipage : He hath also prefined aforehand a convenient and beautiful season for every thing , Ordering the disorders of the world , to his own glory and his Churches good .

Seeds ( though fertile ) cast into the ground out of season , fructify not .

Accidit in puncto , quod non speratur in anno .

He was a wise man , that being invited to a feast on the next morrow , answered , Nescis quid serus vesper vehat . Ex multis annis crastinum non habui , For these many yeares I have not had a morrow day to promise for any businesse .

One Aratus answered King Philip ( being asked counsel upon a designe ) if thou be a Sooth-sayer , thou mayest let slip this good opportunity ; but if thou be a King , thou must not neglect to take the Ox by both his hornes .

He hath made every thing beautiful in his time . Eccl. 3.11 . 1 Chro. 12.32 .

The children of Issachar , were men that had understanding of the times , to know what Israel ought to do .

As we have opportunity , let us do good unto all men . Gal. 6.10 .

Reward .

Achilles conqueritur de rege Agamemnone , quòd pari honore afficiat in exercitu vires fortes & ignavos , ideoque recusat ampliùs pro Graecis pugnare . Sic Crates Philosophus Thebanus conqueritur de hac iniquitate sui temporis , quòd reges & Principes non spectant dignitatem & merita personarum , Plus inquit enim detur adulatori guam Philosopho . Eodem mode legimus in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quae est apud Mat. 20. Quod Mercenarii qui totum diem in vineâ laboraverunt , indignè tulerunt se non plus mercedis accipere , quám ii qui unam solam aut duas horas laborassent .

There is Praemium ante Pramium . Psal. 19.11 . As every flower hath its sweet smell ; so every good action hath its sweet reflection upon the soul . Righteousnesse is its own reward , though few men think so , and act accordingly : Haud facile invenies multis è millibus unum , Virtutem pretium qui putet esse sui . R. David .

Howbeit the chief reward is not till the last cast , till we come to heaven . Sicut opus non est usque ad mortem perfectum , sic nec merces . As the work is not done till death ; so neither is the full wages till then to be had .

Romes factors do falsely father this assertion upon us , that we teach it to be unlawful bene operari intuitu mercedis : Whereas we hold no such opinion . It is a meer slander of theirs . We confesse there is a reward laid up for the godly , and we may lawfully look up to it : yet in that two things are to be observed .

We must not respect that Solùm , nor precipuè : It must neither be the onely thing , nor the chief thing that sets us on work . The principal motives to good works , must be Gods glory , and the love of Christ , and the consideration of our own duty ; all we can do is a debt we ow unto our God . The Philosopher could say , that Nuda virtus is to be desired ; so God is to be loved and served for himself alone , without any other by-consideration .

We must not expect a reward for our wel-doing upon merit . Paul being ready to dy , looked at the reward , From henceforth there is laid up for me a Crown of righteousnesse , 2 Tim. 4.8 . But what crown ? not which he had merited , but which God hath promised ; and for his promise sake would give it to him . Though Promissum and Merces are relatives , yet Merces and Meritum ( as the Papists surmise ) are not . We look for a reward , because God hath promised it , not because we have merited it : for when we have done all that we can , we are unprofitable servants .

Otherwise let us be bold ( as Christ himself , Hebr. 12.2 . ) to cast up our eyes to the reward . Else those that have no respect to the reward , that regard it not at all , are unthankfull to God . Therefore let that ample reward reserved for us , be as a bell to tollus unto good works .

Verily there is a reward for the righteous . Psal. 58.11 . Great is your reward in heaven . Mat. 5.12 . Moses had respect unto the recompence of the reward . Hebr. 11.26 .

Honour .

Honor est benefacti & operationis signum . Arist. Otherwise it is but parchment honour .

The spider taketh hold with her hands , and is in Kings Palaces . On purpose ( I think ) God set her there , to admonish idle Ladies of their duties .

Virtus in actione consistit . Let us draw out what we have drunk in , for general use .

Envy and Jealousie attend the greatest persons , Vi●tutis invidia comes . as dark shadowes do the beautifulest bodies , in brightest Sun-shine .

Honores mutant mores . Many think the sun-shine of their present prosperity and greatnesse shall never set : yet no sooner hoary age comes on , but Friget estus honoris ; and saith , with lame limme● and queasy voice , Non ●adem est atas .

Honour to whom honour . Rom. 13.7 .

Fame .

Many wayes a man may backbite and defame with his tongue , that unruly member .

Imponens augens , manifestans in mala vertens , Qui negat , aut minuit , tacuit , landatque remisse .

The smiting of another mans good name in any kind behind his back , is backbiting ; and is an irreparable wrong .

And the Heathen could say , he that easily beleeveth slanders . Aut improbis , aut puerilibus est moribus ; Is either a knave , or a fool .

Thou shalt not go up and down as a tale-bearer ( Hebr. a Pedlar ) among thy people . Lev. 19.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Fame ( snow-ball like ) crescit ●undo ; But before we give credit to report , it is good to hear the bell ring out , and what sound it gives on both sides .

Bona fama propria possessio defunctorum .

A good name is above gold and silver , it is greatly desired of all ; but all take not the right course of getting it : Some think to get them a name by building , as they that set up the tower of Babel : Some by hunting , as Nimrod : Some by drinking as Facidius : Some by whoring , as Herculet : Some strive to get them a name by their courteous behaviour , as Absolom did , by a counterfeit kind of kindnesse towards all : Some by their great variety of learning , &c. But all these misse the mark , they begin at the wrong end . The best foundation for a good name , is faith and good works . This will leave a sweet savour behind it : Wheresoever it comes , it will procure favour of God and men : When the name that the wicked have gotten shall rot , the faithful shall be had in everlasting remembrance . Therefore let us be all Zealous this way , so shall we be renowned in this world , Quàm magnus mirantium tam magnus invidentium populus est . Senec. and eternally famous in the world to come .

Plato was once in such esteem , that it was an ancient Proverb , Jovem , grecè loqui si vellet , non aliter loquuturum quàm Platonem . But the common people are apt to praise and dispraise with one breath .

Fame followes desert , as the sweet sent doth the rose . A man shall be sure to have both the comfort and credit of his worthy parts and practises .

In the Olympick games , those that overcame , Dignum laude virum Musa vetat mori● Hò●at . did not put the garlands on their own heads , but stayed till others did it for them . That which had been much to a mans commendation , if out of another mans mouth , sounds very slenderly out of his own .

It is an hard thing to recover a mans good name , if once lost . It happened , Lau● pro●rlo sordescit in ●re . that upon a time , Fire , Water , and Fame , went to travel together : but before they set forth , they consulted , that if they lost one another , how they might meet again . Fire said , where you see smoke , there you shall finde me ; Water said , where you see marsh , or moorish low grounds , there you shall find me ; But Fame said , take heed how you lose me , for if you do , you will ran a great hazard never to meet me again .

Still , the Euge of a good Conscience , and Gods approbation , is principally to be sought after .

— Whose praise is not of men , but of God . Rom. ● . 29 .

Mer●t .

Caelum gratis non accipiam ( said the Jesuite ) before grace I had free will to it , and when I had grace , I deserved glory .

Satan had perswaded the Scottish Knox , he had merited by his Ministery ; but that God brought to his mind those scriptures , What hast thou that thou didst not receive ? And , yet not I , but the grace of God which was in me .

The Jewes of old did seek to be justifyed by their own works , and these latter Jewes being asked , whether they beleeve to be saved by Christs righteousness or not ? Answer , that every Foxe must pay his own skin to the flear .

The Church of Rome seekes to be justified by her own righteousness , and the righteousness of Christ . They hold that Christs righteousness merits , that our works should merit . And Bellarmine saith , De Iustif . Opera sanctorum tincta sanguine Christi merentur , that is , the works of the Saints dipped in the blood of Christ do merit . And truely that 's a slie and nice distinction of the Jesuites , which they invented of late , to make us beleeve , that by the doctrine of merits they derogate nothing from the glory of Christ . Indeed they say , that we make satisfaction for sin , and merit heaven : yet it is not we that do it , but Christ by us : not our works simply in themselves , but as dyed in the blood of Christ . Our Merits are Christs merits , and therefore they may deserve heaven . I , but Christ hath purged our sins by himself , not by our selves : he hath done it by his own blood immediately , not mediately by our works dyed in his blood : Therefore that is a meer delusion to mock the world withall .

Upon those word , Heb. 6.10 . God is not unrighteous , to forget your work and labour of love ; The Jesuites say , It is a world to see what wrything and wringing the Protestants make , to shift off this place , whereby it is cleer , that good works are meritorious , and causes of salvation . If it be an unrighteous thing with God , not to give heaven to our works , then we have it not on meer mercy , but of justice .

But we say , It is just with God so to do , not in regard of our merit , Justum est ut reddat , qui debet : debet autem qui promisit . but of his own promise . They that came into the vineyard at the last hour , had as much as the first : yet not of merit , but of Covenant . It is an unrighteous thing for one to break his promise . God hath promised to reward our works with eternal life ; therefore he should be unrighteous , if he did it not : yet we must not depend on our merits , but on Gods promise ratified by an oath , as he sheweth in the following words .

And for Opus operatum , it is not sufficient so much as to acceptance with God , because it is not enough to do a good work , which God requireth at our hands , but we must perform it in such a manner , as the Lord requireth : We must not only do bonum but bene . Besides , Merit is a meer fiction , sith there can be no proportion betwixt the work and the wages .

It is well observed , Co●●on on Cant. Certum est nos facere quod faimus ; sed ille ●acit , ut faciasmut . Aug. Like as Roma is become Amor inversus . that the Church in the Canticles is no where described by the beauty of her hands or fingers . Christ concealeth the mention of her hands , that is , of her works . 1. Because he had rather his Church should a bound in good works in silence , than boast of them ; ( especially when they are wanting ) as Rome doth . 2. Because it s he alone that worketh all our works in us and for us . We do what we do , but it is he that causeth us so to do .

St Paul is so directly against Popish justification by works , that one saith , both wittily and well ; The Epistle of Paul to the Romans , is become the Epistle of Paul against the Romans .

Certainly those misled and muzled soules did worse than lose their labour , Act. & Mon. fol. 1077. that built religious houses , Pro remissione & redemptione peccatorum , pro remedio & liberatione animae , pro salute & requie animarum patrum & matrum , fratrum & sororum , &c. These were the ends that they aimed at , as appears in stories .

The Papists think , that as he that standeth on two firm branches of a tree , is surer than he that standeth upon one onely : so he that trusteth to Christ and works too , is in the safest condition . But , 1. They are fallen from Christ that trust to works . 2. He that hath one foot on a firm branch , and another on a rotten one , stands not so sure , as if he stood wholly on that which is sound . But let them be Moses disciples , let us be Christs ; set not up a candle to this sun of righteousness ; mix not thy puddle with his purple blood , thy rags with his raiment ; but detest all mock-stayes ; And account accursed for ever that blasphemous direction of Papists to dying people , Conjunge Domine obsequium meum cum omnibus quae Christ us passus est pro me : Join Lord mine obedience with all that Christ hath suffered for me .

We are all as an unclean thing , Isa. 64.6 . Luk. 17.10 . and all our righteousnesses are as filthy rags .

When ye shall have done all those things which are commanded you , say , we are unprofitable servants ; Rom. 3.20 . We have done that which was our duty to do .

Therefore by the deeds of the law , there shall no flesh be justified in his sight .

The Church , true and false .

Ecclesia .

WHen the Original world was overwhelmed with waters , Ecclesia Coetus est hominum è turbâ reliquorum mortatium ●vocatus advitam aeternam . none were saved but such as were in the Ark ; when Sodom was burnt with sire , none were saved but those of the family of Lot ; when Jericho was destroyed , none were preserved , but those which were in the family of Rahab : These are figures , shadowing to us , that when the Lord comes to cut down the wicked , to cast them for ever into the wine-presse of his wrath ; Salvation shall belong to the houshold of faith , even that family whereof God in Christ Jesus is the Father .

Ecclesia 1. Invisibilis . 2. Visibilis .

But when we say , Extra Ecclesiam non est salus , it is not ment of a visible , but of the invisible or universal Church , which is the whole company of the elect , in heaven , in earth , and not yet born ; for the visible Church or particular Congregations , it may be said , there are many Wolves within , and Sheep without .

Therefore it is not satisfactory to us , to be gathered out of the general masse of mankind , into the fellowship of the Church visible ; but we must examine how we are in the Lords floor , whether as Chaffe or Corne , for a day of winnowing will assuredly come , wherein the Lord shall gather his good Corne into his Garner , and the cast Chaffe into unquenchable fire .

Many would deal with the Church , as Amnon with his sister Tamar ; first ravish her , then defile her , and then turn her out of doors .

The Church of God in this world , is like a man of war at sea , whose Master is Christ ; whose Mast his Crosse , whose Sails his Sanctimony ; whose tackle patience and perseverance ; whose cast-peeces , the Prophets , Apostles , Preachers ; Premuntur justi , ut pressi clament , clamentes exaudiantur , exauditi glorificent Deum . Quint. Cur● . 1.8 . whose Mariners the Angels ; whose Fraught is the souls of just men ; whose Rudder is Charity ; whose Anchor is hope ; whose Flag in the top of her is Faith ; and the word written in it , is this , Premimur , non opprimimur ; we are cast down , but we perish not , 2 Cor. 4.8 .

The Church Militant , is sometime fluctuant , as the Ark of Noah ; sometime movable , as the Ark in the Wildernesse ; sometime at rest , as the Ark in the Temple . In persecution , in removes , in peace .

What is the colour of the Church ( saith one ) but black ? her armes , but the Crosse ? her song , but the note the oppressed servant in Aristophanes sung , I suffer affliction ? For the world is a Sea , a threshing-floore , a Presse , a Furnace ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Church the Ship , the Wheat , the Grape , the Gold ; and afflictions the winds , the waves , the flaile , the fire .

O thou afflicted , tossed with tempest , and not comforted . Isa. 54.11 . Yet , Built upon the rock , that the gates of Hell shall not prevail aaginst . Mat. 16.18 . And , Glorious things are spoken of thee ( dicta & praedicta ) O City of God . Psal. 87.3 .

Saints .

The word signifies a thing or person , separated or set a part from common , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and dedicated to a special , especially , a holy use . Holinesse ( in the general nature of it ) is nothing else but a seperation from common , and dedication to a divine service , such are the Saints ; persons separated from the world , and set apart unto God : The Church in general ( which is a company of Saints ) is taken out of , and severed from the world : The Church is a fountain sealed , and a Garden inclosed ; so also , every particular Saint is a person severed and inclosed , from the common throng and multitude of the world , 2 Cor. 6.17 .

Or thus , A Saint is an holy one , or a person called to holinesse : having the perfect holinesse of Christ put upon him , by imputation of faith ; and the quality of imperfect holinesse poured into his heart , by the spirit of sanctification .

Unless even ancient professors ( saith a Divine ) look very well to themselves , they may take a great deal of p●ins , and when all com● to all , after all their praying fasting , hearing , &c. they may be found to be nothing in the world , but men that walk after the flesh , that is , according to the refined and well educated Principles of old Adam . Men may be Ishmaels , brought up in Isaach's family , and yet be built upon Mount Sinai when all is done .

Now the way that God judgeth of all men , is as they are the Children either of the old or of the new Adam ; and not ( as men do ) according to such a proportion of strictness in their lives ; for the Pharisees went beyond many weak Professours in common righteousness .

Saints therefore are not to be judged according to some kind of holinesse they may come up to , but according to the Principles they walk by ; either as they walk according to the flesh , or according to the Spirit . And thus Paul distinguisheth Saints and others , 2 Cor. 5.16 .

Saints are called Eagles , for their 1. Delight in high flying . 2. Sharp-sightednes and stedfast looking into the sun of righttousness . 3. Singular sagacity in smelling out Christ , and resenting things above . 4. Feeding upon the bloody sacrifice of Christ . Mat. 24.28 .

Saints must walk in a divers way to a world of wicked people as Noah did , really reproving their darkness by his light , Solus ipse diversâ ambulavit viâ . Chrys. their pride by his lowliness , their vain-glory by his modesty , their ostentation by his secret devotion ; Not onely ( Planet-like ) keeping a constant counter-motion to the corrupt manners of the most , but also shining forth fair with a singularity of heavenly light , spiritual goodness , and Gods sincere service , in the darkest mid-night of damned impiety .

True Saints of God are earthly Angels . So Chrysostom calleth Paul , Angelum terrestrem . And Dr. Taylor Martyr , blessed God , that ever he came in company with that Angel of God John Bradford . A●● & Mon.

Saints may be called Heaven , and that in a double respect ; 1. Because God is said to dwell in the Saints , they are his habitation ; And wheresoever God dwells he makes a Heaven . 2. Because the Saints ( not onely those of Heaven , but they on earth ) have their conversation in heaven , Phil. 3.20 . So that as carnal and earthly minded men are called earth , because their hearts and conversations are fixed to the earth ; so spiritual and heavenly-minded men may be called Heaven , because their hearts and conversations are fixed in heaven .

Thus Saints are glorious , wonderful , magnificent , Princes in all lands , of an excellent spirit , more excellent than their neighbours , A Crown of glory , a royal Diadem , higher than the Kings of the earth , greater than the four famous Monarchies , &c. And yet these worthies of whom the world is not worthy , these precious sons of Zion comparable to fine gold , these Jewels of Jesus Christ , which are his very glory , 2 Cor. 8.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Forti animo mala fer , nec his miser esto dolore Are counted the off-scouring of all things , esteemed as earthen Pitchers , shamefully slighted and trampled upon , with the feet of insolency and cruelty . Howbeit as stars ( though we see them sometimes in a puddle , though they reflect there , yet ) have their scituation in Heaven , so Gods Saints , though in a low condition , yet they are fixed in the Region of happinesse .

— The Saints that are in the earth , Psal. 16.3 . — The excellent —

Foundation .

There is 1. Fundamentum fundatum . Eph. 2.20 . 2. Fundamentum fundans . 1 Cor. 3.11 .

The first is a scriptural foundation , the doctrine of the Prophets and Apostles , the other is a personal foundation , Christ himself . Be sure to adde practice to these , Mat. 7.24 .

Fundamentals are few in number , Certa semper sunt in pu●is . Tertul. but many in vertue : Small in sight , but great in weight .

Every particle of truth is precious , as the filings of gold , neither may we alter or exchange a letter or syllable in Fundamentals .

— Built upon the foundation of the Apostles and Prophets , Ephes. 2.20 . Jesus Christ himself being the chief corner stone .

Rome .

Rome hath left her seaven mountains , to plant her self in Campo Martio , Lips . de Mag. Rom. lib. 3. Cap. 11. who lyes as it were entombed in her own ruines . Lipsius cannot so much as trace the ancient tract of he● walls : So in respect of her state Ecclesiastical ; that which was the garden of Eden , is now over-grown with weeds : and the Daughter of Zion , is now become the Whore of Babylon .

Rome , of Christs Spouse , is become the strumpet of Sathan ; of the school of Simon Peter ( whose being there is yet questionable ) the school of Simon Magus ; of the Temple of the Holy Ghost , a cage of impure spirits . She calls her self Queen , but Hierom , the purple Whore .

Once the Church of Rome wrote her lawes in milk , but now she writes them in Sunday letters ; Prayers and teares were once her weapons , but now fire and sword ; And if in shew of peace she turn he● destructive instruments into mattocks , it is but to play the Pioner , and make way for death .

Roma radix omnium malorum . It is the City that is mounted on seven hills , and cannot be hid , but is apparently discerned and described to be the great City Babylon , the seat of Antichrist .

The sweetest wine turns into the sowrest vineger ; the whitest ivory burnt , into the blackest coale ; So about the year 1414. Theodoricus Vrias in Germany , Iohn . Man● . lo● . com . 226. an Augustine Fryar complained , not without cause , Ecclesiam Romanam ex aureâ factam argenteam , ex argenteâ ferream , ex ferreâ terream , superesse ut in stercus abiret . Yea , Diput . de Rep. l. 1. c. ●● . Matchiavel observed that there was no no where lesse piety , than in those that dwelt neerest Rome .

If Franciscus de sanctâ clara and his fa●tors were the wisest men under heaven , and should live to the worlds end , they would be brought to their wits end , before they could accomplish this works end , to make a reconciliation betwixt Christ and Antichrist , betwixt Rome and us : for , what concord hath Christ with Belial ? They can never fall in , or make musick in one Quire .

For grosse Idolatry , or for fundamental errours onely must we seperate . Corruption grew so great in the Church of Rome , that it justly occasioned first the Seperation of the Greek Churches from the Latine , and then of the Reformed Churches from the Roman . And Bellarmine bewails it , that ever since we cryed up the Pope for Antichrist , his Kingdom hath not onely not increased , but hath greatly decreased . Dent. on Apoc. 9.11 . Certainly the date of her reign is almost out , and the time draweth on apace , wherein both she and her King Abaddon shall be laid in the dust .

Esto procul Romà , qui cupis esse pius . Roma , vale , vidi , satis est vidisse , &c.

Rome hath fallen culpably , and shall fall penally . Sibylla long since foretold this , Tota eris in Cineres , quasinunquam Romà faisses . in the eight book of her Oracles . The ruine of Rome must be like the ruine of Jericho , which can never be re-edefied .

There was something surely in that which we have read , that when the warres began in Germany , Anno 1619. A great brass image of the Apostle Peter ( that had Tu es petrus , &c. fairly embossed upon it ) standing in St Peters Church in Rome , there was a great and massie stone fell down upon it , and so shattered it to pieces , that not a letter of all that sentence ( whereon Rome founds her claim ) was left whole so as to be read , saving that one peece of the sentence , Aedificabo Ecclesiam meam , I will build my Church , which was lest fair and entire .

True , it is no easy thing to overturn the Kingdom of Antichrist , which like an huge tree hath taken deep root in the earth for many ages ; and men need not marvel that it is so long a cutting down . Especially if we consider , that the Lord will still have his Church in combate here in this world , to shake it from security . Again , the Lord for the sins of the Church , and want of care of through Reformation in those to whom the Lord hath detected their abominations , stayeth the good speed of this glorious deliverance : Besides , the Lord will have the destruction of Antichrist and his Kingdom wrought by leisure , that so man may make due regard , and consider of so great a work .

Yet let us cast our eyes upon Gods word and promise , and firmly beleeve , if Agag be to be slain , God is raising up some Samuel to do it . Yea , let us cast our eyes on Gods work already , and we shall see him gone a great way in the accomplishing of his word ; Whereby we may strengthen our saith , in that which remaineth .

For how hath the word preached discovered him to be that man of sin ? detecting his fraudes and impostures , with which for many ages he deluded the blind world ? How are his Bulls and Excommunications ( which in former ages seemed to shake the Kingdomes of the earth ) esteemed but as wind ? Moreover , how have all the reformed Churches shaken off with detestation his Antichristian yoke and usurped power over the Scripture , Church , mens Consciences , &c. And how have many Princes , already disclaimed and despised his clawes over them ? Keeping from him those summes which were wont to warm his holinesse kitchin , &c.

I might also adde , how weak all their endeavours and meanes are to prevent finall ●uine , viz. Sophistry , Knotty distinctions to hide and delude the plain sense of Scripture , threatnings , treacheries , Machivilian contrivances , warres , treasons , murders , Massacres , Powder-plots , &c. Loe , these are the inseperable markes of Popery , and the brands of their Divellish religion . And these do but hasten their incurable destruction , rendring them odious to all Christian States , Princes , and people , yea to Turks and Infidels .

How is the faithful City become an harlot ? Isa● 1. ●1 ▪ 22. it was full of judgment , righteousnesse lodged in it : but now murderers . Thy silver is become drosse , thy wine mixt with water . Come hither , Rev. 17.1 . and I will shew thee the judgment of the great where , &c. Babylon the great , is fallen , is fallen , &c. Cap. 18.2 . Come out her my people , Vers. 4. that ye be not partakers of her sins , and that ye receive not of her plagues .

Pope .

If the servant of servants be above the King of Kings and Lord of Lords , then where is Christs Prerogative ? Ye take too much upon you , O ye sons of Levi.

St. Peter had a priority , but not superiority ; or if a Primacy yet not a supremacy over the rest ; ●●lv . Inst . l. 4. c. 6. he had ( as our Divines acknowledge ) a precedency in place , named for the most part first , as the foreman of the quest ; and a●preheminency in grace , reputed for his excellent Knowledge and Zeal ; he was the first Confessour , Mat. 16.16 . The first preacher , Act. 2. The first baptizer , Act. 10. The first worker of miracles , Act. 3.

Austin saith , Epist. 28. Deus docuit Petrum , per posteriorem Paulum ; yet another addes , Etsi ille primus , iste praecipuus .

It was Frederick the Emperor his saying , In capite orbis Deus per imperium exaltavit Ecclesiam ; in capite orbis Ecclesia nunc demolitur imperium .

Cyprian speakes much against Pope Stephen , Epist. ad Pomp. assuring Pompeius , upon the reading of the Epistle , Pope Stephen sent to Cyprian , he should Magis ac magis ejus errorem denctare , qui causam h●reticorum contra Christianos , & contra Ecclesiam Dei asser●re conat●r : He taxeth him also of impertinencies , and contradictions to himself , that he did imperitè & improvidè scribere .

Liber erat , Mant. Eccl. 2. servile jugum sibi condidit ipse : Pondus idem legum ( vidi ipse volumina ) quas 〈◊〉 Antiqui potuere patres , nec possumus ipsi . Ne● servare atas poterit ventura nepotum .

Thomas Holland of Exet. Col. Oxf. When he was to take his journey , said to the fellowes , Commendo vos dilectioni Dei , & odio papatus , & superstitionis .

The Pope imitates Peter ( to whom he pretends succession ) in the worst things ; he cuts off not onely the ear , but head ; he denies Christ , but weeps not for it .

Vzziah ( though a King ) must not meddle with the Priests office ; and Azariah the High-Priest must not intrude himself into the Kings office ; yet the High-Priest of Rome will have both swords ; he will be a Priest and a King too : he will be for matters of the world , as well as for matters of God . Boniface the eight shewed himself one day , in the attire of a Priest , another day in the attyre of a Prince affirming that he was both .

Bellarmine of late hath somewhat minced the matter , that the Pope hath no power in temporal matters directè : yet indirectè quoad bonum spirituale he may play Rex . Excellent ▪ So as a man get into an house , it makes no great matter whether directly or indirectly . And so as the Pope may depose Princes , and dispose of their Kingdoms , and butcher them at his pleasure ; what availeth it whether directly or indirectly .

I am sure this is indirect dealing , by an indirect distinction to break down the wall of partition , that God himself hath set up between the Priest and the Magistrate .

That the Pope exalts himself above all that is called God , I prove 1. In that he is not onely in equipage with God , in remitting of sins ; but is made more mighty : for God in the creation made but creatures , but he can make as many gods as he lust . 2. More merciful than Christ , which is concluded for this reason , It is not read in all the Scripture that Jesus Christ drew any soul out of purgatory : but the Pope of his great piety and mercy doth every day an infinite number ; nay , Credat Judaeu● Appella . Pope Gregory did bring Trajans soul out of hell . 3. More wise then God , for he can institute a sacrifice alsufficient , to save those that Christs sacrifice cannot save . 4. Of more authority than God , whose word is not authentical without his allowance . But what he saith ( though never so crosse to the Text ) is Ipsissimum Dei verbum .

Besides , all the names and titles of Christ given him in the Scripture , to shew him Lord of the Church , are attributed to the Pope , the head of Antichristian heresies . Bellarmine saith , that he is universal Pastour , Rex Regum , Dominus Dominantium , De conc●● . an●ho . l. 2. c. 17. Admirabilis , Leo de tribu Judae Radix David . And those which Antichrist would onely rob him of , are , Head of the whole body of the Church , Bridegroom of the Spouse , Foundation of the Church ; as if one body might have two heads , one spouse two husbands at once .

Moreover , mind his horrible pride , claiming authority above Kings , Emperours , Lawes , Scriptures ; yea , over men and Angels : Their doctrine is , that Papa babet imperium in Angelos & Daemonas : And their practise the like ; For Clement the sixt in his Bull upon the Jubile 1350. Prorsus mandamus Angelis Paradisi , quatenu● animam in Purgatorio penitus absolutam in Paradisi gloriam introducant . And is not this to make himself a god ? is not this that beast , full of the names of Blasphemie ?

I might adde much , I will onely conclude with that saying of Pope Marcellus the second , wherein he seemes to be prety ingenious , On●ph . in vitâ . for striking his hand upon the table , he uttered these words , Non video quo modo qui hunc locum altissimum tenant salvari possunt , I see not how any Pope can be saved . And that of Pius Quintus , Cornel. à Lap. i● Num. 11.11 . recited by A lapide . When I was first in orders , I had some good hopes of salvation ; when I was made a Cardinal , I doubted , but now that I am Pope , I do almost despair . 2 Thes. 2.3 , 4.

That man of sin — The son of Perdition , &c.

Who opposeth and exalteth himself above all that is called God , or that is worshipped : so that he as god , sitteth in the Temple of God , shewing himself that he is god .

Papists .

The Pope hath given liberty to some to have all their own rites , onely acknowledging his Supremacy ; but the ground being laid , for point of Doctrine it matters not ; there 's enough gained , to make him that had sworn obedience , to accept of all the rest .

They that bear witnesse to themselves ( as Papists do ) are not to be heard in their own cause , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . unless they compass such a decree , as Stratocles did for Demetrius ; Whatsoever Demetrius will command , shall be holy before God , and just amongst men .

There is no more certain signe of a bad cause , than extended testimonies , and wire-drawn Arguments : The Arguments of Papists are as headlesse arrowes shot . We demand sithes ( as the saying is , ) and they answer us with Mattocks . This may serve to wash away their varnish of Antiquity .

Papists are like those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Epist. 73. that would take on them to decide all questions ; Itaq , à Socrate & Platone exagitatur ; vel Papâ potius ; These with their Bishops are determined for ever to defend in all points the Popish part , and to arme themselves to fight in the B. of Romes quarrel , though it were against God and his Scriptures .

Papists do as Cyprian speaks of Hereticks , Et gladis & venenis subverte●tes veritatem . I say of them as Cyprian of the Marcionites , Nihil est apud illos , nisi perfidia , & blasphemia , & contentio sanctitatis , & veritatis inimica .

Carnis ut hic malus affectus sic lumina mentis Mant. Eclog. 2. Claudat , in errores ut sponte feramur apertos . Hi cursus fecere novos : Eclog. 10. liquere priores ▪ Quos dederat vivo veterum prudentia patrum . Will ye plead for Baal ? Judg. 6.31 . will ye save him ? — If he be a god , let him plead for himself .

Antiquity ,

It is like fame , Arist. Caput inter nubil● condit , her head is muffled from our sight .

Indeed 't is venerable , and witnesses the more ancient they are , the more to be credited , as lesse corrupt . But yet it is like unto old age , onely a crown , if it be found in the way of righteousnesse , and not otherwise .

Papists boast much of Antiquity , as once the Gibeonites did of old shoes and mouldy bread : But disjoined from verity , it deserves little reverence : for it must have no more honour than what it can maintain . The longer Manna was kept against the command of God , the more it stank .

Antiquity after Scripture , is a cypher increasing the number ; otherwise it stands for nothing , or for worse than nothing .

Ye have heard , Mat. 5.21 . that it was said by them of old time , — But I say unto you —

Custome .

It is a Law or Rite not written , Longavi ●nim temporis , usus & cons●e●udinis non est vilis 〈◊〉 . which being established by long use , and the consent of our Ancestours , hath been , and is daily practised .

But to speak divinely , It s lawful enough to change these for the better .

Certainly an ungodly custome was that , Joh. 18.39 . to save the wicked , and condemne the just ; what ever was the ground , why should any Barabb●● scape by it ? Well said Calvin , In istâ consuetudine turpe & crassum fuit vitium .

All , or most of the West-Indians , being asked , why they make warre against any of their neighbours ? use commonly this answer , It hath been the custome for them and us , to fight still one against another .

It is then concluded with Cyprian , Consuttudo ●ine veritate , vetustas error is est .

The customes of the people are vain ▪ Jer. 10.3 .

Idolatry .

The matter informed by Divinity , is of two kinds , Matter of belief and truth of opinion ; and matter of service and adoration , which is also judged and directed by the former ; The one being as the internal soul of Religion , and the other as the external body thereof : And therefore the He●then-religion was not only a worship of Idols , But the whole Religion was an Idol in it self , for it had no soul , that is , no certainty of belief ; as a man may well think , considering the chief Doctors of their Church were the Poets , and the reason was , because the Heathen gods were no jealous gods , but were to be admitted into part as they had reason ▪ neither did they respect the pureness of heart , so they might have external honour and rites .

Idolatry is , when we worship false gods , supposing them to be true ▪

Papists prove the worshipping of Saints , out of those words , 2 Thes. 1.10 . where it is said , that God shall be glorified in his Saint● ; whereas to worship them so , is to take some of Gods glory , and give it unto them : But the Angel would not suffer John to fall down and worship him .

A coveteous wretch is an Idolater , Qui●quid qui● amat supra , vel aquè ac Deum , id sibi Deus est . Ambitiosus honos , & opes , & foeda voluptas : H●c tria pro trino Numine mun●us babet . Mant ▪ in respect of his inward and outward adoring of Mammon . Inward worship consists in our faith , hope and love ; for as that is our master to whom we submit our obedience , so that is our God in which we trust most , and love most ; As the wantons best beloved is his saint and goddesse , the Epicures panch is his God , the covetous beast who had rather be damned than damnified , hath his Mammon in place of his god , with all his heart , mind and soul , making gold his hope , and saying to the wedge of gold , thou art my confidence .

This covetous Idolater is like a box that apprentices use to put money in , which will never restore any thing back , till it be broken : So nor a covetous man till he be dead and rotten , and broken asunder like a Potters vessel ; then hapily the wormes shall have his Carkass , and unthrifty heires his estate .

Son of man , these men have set up their Idols in their heart , Ezek. ●4 . 3 . and put the stumbling-block of their iniquity before their face : should I be enquired of at all by them ? 1 John 5.21 . &c.

Little Children , keep your selves from Idols , Amen .

Superstition . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Et f●agmen , pro quo legen●um juxta Masoretha● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ju● carnium abominandarum .

Many that cannot digest the flesh of Popery , yet can take great delight in the broth of Superstition ; According to that , Isa. 65.4 . Broth of abominable things are in their vessels .

It is a form of Divine worship , devised by men , beside , Superstitio à superstando . Est cultus indebitus praeter verbum Dei . Zanch : D● . Hall . or beyond the commandment of God ; breeding in the followers of it a servile fear .

Superstition is devout impiety , the superstitious man worships God but as he lists , he gives God what he asketh not , more than he asks ; this man dare not stir forth till his breast be crossed , his face sprinkled ; if but an Hare crosse him in the way , he returns ; if he see a snake unkilled , he fears a mischief ; if the falt fall towards him , he looks pale and wan ; in the morning he listneth whether the Crow crieeth even or od , and by that token presageth of the weather ; if he hears but a Raven croak from the next roof , he presently makes his Will ; but if a fancie shall second his thoughts with a dream of some fair garden , or green rushes , or the salutation of a dead friend , he takes leave of the world , and saies he cannot live : He will never ●et to Sea but on a Sunday , Mat. 23 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Percolantes culic●m camelum antem absorbentes . Pro ve●bialis haec est sententia in eos qui in rebus minimis sunt superslitiosi , & intermi magna ne●ligunt . The world encompassed by him . p. 81. neither ever goes without an Erra Pater in his pocket ; when he lies on his death-bed , no● sin troubleth him so much , as that he once are flesh on a Friday , no repentance can ●expiate that , the rest need none . He never dreams without an interpretation , without a prediction , and if the event answer not his exposition , he expounds it according to the event ; Old wives and starres are his counsellers ; he weares Paracelsian characters for the tooth-ach , and a little hallowed wax is his antidote for evils ; he goes about to have the Crosse still of his right hand , &c.

Superstition will needs obtrude upon Christ Will-worship , whether he will or no , as the people would once have taken him by force , and made him a King , John 6.15 . Or as the Lycaonians , would needs have stollen a sacrifice upon Paul and Barnabas , Acts 14. And the Salvages of Nova-Albion , upon Sir Francis Drake and his company , at their parting with them .

Superstition is very pleasing to nature , and suitable to sense and carnal reason ; being usually very pompous and costly . I have read of a Lady in Paris , who when she saw the bravery of a Procession to a Saint , she cried out , O how fine is our religion beyond that of the Huguenots ? they have a mean and beggarly Religion , but ours is full of solemnity and bravery , &c.

Superstition is for most part , not liberal only , but prodigal , Mic. 5.7 . And no wonder , when as good works are by Bellarmine said to be Mercatura regni caelestis , the price and purchase of heaven .

It is said of Lycurg●● the Lacedemoni●n , that he made a Law that no man should be at very great charge for a sacrifice , lest he should grow weary of Gods service : yet when the famous carver Phidias advised the Athenians to make the statue of Minerva rather of Marble than Ivory ; 1. Because more durable . ( this passed with allowance ) 2. Because lesse chargable : at the mention hereof , with infinite indignation they commanded him silence .

Pliny tells us of Alexander the great , that when , as being yet a youth , he cast great store of frankincense upon the Altar , and his School-master told him , he must not be so liberal , till he had subdued the frankincense countreyes : When once he had conquered Arabia , he sent his School-master a ship full of frankincense , largely ex●orring him to worship the gods therewith .

That mans nature is very forward to superstitious worship , willing to take more pains to follow the inventions of man , than to keep the institutions of God , appears ; Jerusalem ( where they ought to have worshipped ) was neerer unto most of the Israelites , than either Dan or Bethel were ; for Bethel was in the utmost bounds of the South , and Dan in the utmost bounds of the North , and yet thither would they go , to worship the calves . And it is further observed by some , that the Israelites grew so Zealous in a short time in that abomination , that they who dwelt neer Bethel , did disdain to worship at Bethel , to serve God at their own doors , and therefore they would go to Dan ; and they that dwelt at or neer Dan , would go to Bethal to worship .

Thus the blind votaries among the Papists , at this day will needs go a Pilgrimage to the remotest places , to Jerusalem , and visit the sepulchre , &c. These long journeys are but a step to them , and hard penances they glory in . The nature of man will carry him two miles at his own bidding , rather than one at Gods .

How may this shame godly men , for their sloth in doing the will of God ; when they hear how industrious evill men are in doing their own ? Yea , how may it shame them , that they should take lesse pains to keep a righteous law , than many do to satisfy a filthy lust ?

Diligence is good about that which is good ; it is good to be zealously affected always in a good matter ; but Zeal and diligence misplaced , how evil are they ! It is better to creep in a good way , than to run in a bad way ; Even idlenesse is better than such diligence , But to be sure , Sathan will never check their diligence , who are doing his work ; nor take them off from their pace , who are going or galloping his way .

In vain do they worship me , Mat. 15.9 . teaching for doctrines , the commandments of men .

— Who hath required this at your hand ? Isa. 1.12 . —

I perceive that in all things ye are too superstitious . Act. 17 22.

Read Mic. 6.6 , 7. Col. 2.23 .

Tradition . Additio ad scripturam fit tripliciter , in quo additum est 1. Contrarium et est erroris . 2● Diversum et est praesumptionis . 3. Consonum , et est sidel is instructionis .

It is Humane , Mat. 15.2 . Divine , 1 Cor. 11.2 . 2 Thes. 2.15 , and 3 , 6.

A divine ordinance or tradition , is a doctrine , first delivered from God , and written down afterwards for the use of the Church ; This we are bound to beleeve absolutely . An humane ordinance , is not written in the Word , but delivered from man to man : A tradition thus taken , is either good or evil , according to the subject-matter , and intention of men . And therefore this is to be beleeved conditionally , as it agreeth with the Word .

The Pharisees had many traditions and unwritten verities ; pretended to be invented and prescribed them by their Elders ; that by the observation thereof , they might be the better enabled to keep Gods commandements . These they stiled complections or perfections , because thereby they conceited , that the written Law was made more compleat and perfect ; The like say the Papists of their traditions .

These whether true or false , are delivered by Word , 2 Thes. 2.15 . & Writing , 2 Thes. 2.2 .

And many errours have come in by wresting and writhing mens writings , L. 1. de Tri● . c. 3. to another meaning , than ever they were intended ; Thus , 2 Pet. 3.16 . So Austin was served , and he foresaw it , I beleeve ( faith he ) that some of my readers will imagine Me sensisse quod non sensi , aut non sensisse quod sensi , That I was in many things of another mind , than ever I was indeed . And it fell out accordingly ; for as Baronius witnesseth , after Austins death , there arose up divers , Baron . Annal. Tom. 6. Qui ex ejus scriptis male perceptis , complures evexerunt , errores , who by mistaking of what he had written , brought in many pernicious errors , and avouched him for their Author .

— Why do you transgresse the commandment of God by your tradition ? Mat. 15.3 . 2 Thes. 2.15 .

— Hold the traditions which ye have been taught , whether by word or our Epistle .

Read Mat. 15.6 . Mark . 7.3 , 5 , 8 , 9 , 13. Col. 2.8 .1 Pet. 1.18 . Gal. 1.14 . 2 Thes. 2.2 .

Holy things and places .

Non revocari possunt ad communem usum , quae in sacris usurpantur Numb . 16.37 , 38 , 39.

Upon the offence of any of the vestals at Rome , they had a most excellent way of execution ; In the Campus sceleratus , or field of execution , Plutarch in Numa . there was made a vault under the earth with an hole left open above , whereby one might go down ; and within it there was a little couch with a burning lampe , and a few victuals : whether the defiled votary was to be brought through the market-place in a litter so closed up with thick leather , that her mournings might not be heard to the moving of pity . She being thus brought to the place of execution , was let down by a ladder into the hollow cave , and the hole presently stopped . And the reason why they suffered such a kind of death , was , because they thought it not fit , that she should be burnt with fire , which kept not the sacred fire with greater sanctity . And it was thought unlawful to punish them by laying violent hands on them , because they had in former times served in so holy a function . Holiness hath honour .

Things are called holy , Sacrum aliquid dicitur , ex co quod ad divi●uvs cultum ordinatur . Aquin. either by nature , as God , who is truly , alway and only of himself holy : Or by seperation , or being set apart to an holy use or end ; Which Origen calleth Sancta Sanctificata , by accession of external holinesse from without : So Jerusalem is called the holy City , because the City of God , where he was worshipped . And when we stand in our Churches ( saith Chrysostom ) we stand in a place of Angels and Archangels , in the Kingdom of God , and heaven it self ; which they that prophane ( think either by talking , sleeping , laughing , playing , or any thing else unbeseeming the service of God ) may justly fear to be whipt like dogs , out of the heavenly Temple and City too . For mine house shall be called an house of prayer for all people , Isa. 55.7 .

Yet let us not dote upon the Temple of the Lord , but reverently adore the Lord of the Temple ; putting off our shoes from off our feet , when we come to stand upon holy ground ; that is , our sensuality and other sins ; for , Quid pedes ( saith Erasmus ) nisi affectus ? quid pedes calceament●rum onere liberi , nisi animus nullis terrenis cupiditatibus oneratus ? Affections are the feet of the soul , keep them unclogged .

Herods Temple at Jerusalem was set on fire by Titus his souldiers , that it could not be quenched : And at the same time Apollo's temple at Delphos was utterly overthrown by earth-quakes and thunder-bolts , Antiq. and neither of them could ever since be repaired : The concurrance of which two miracles ( saith Godwin ) evidently sheweth , that the time was then come , that God would put an end both to Jewish ceremonies , and Heathenish Idolatry .

Beleeve me the hour cometh , Ioh. 4.21 , 23. when ye shall neither in this mountain , nor yet at Jerusalem worship the Father .

But the hour cometh , and now is , when the true worshippers shall worship the Father in spirit , and in truth , for the Father seeketh such to worship him .

Sacriledge .

Aquin●s notes it may be committed , Here lego doth signifie as much as adimo or aufero , in which sensewe cal him sacrilegum , qui legit , i. e. qui adimit , et a●●ert sacra . vel 1. In personam , when an Ecclesiastical man is abused . 2. In locum , when the Church is abused or profaned . 3. In rem , when things dedicated to holy uses , are otherwise imployed .

And this last kind may be committed three ways : Quando 1. Sacrum de sacro aufertur ; as the consecrated Vessels out of the Temple . 2. Non sacrum de sacro ; if a thief shall break open a Church , to steal away private treasure hid therein . 3. Sacrum de non sacro ; when the Church is robbed of her possessions and endowments .

If many would examine themselves according to this rule , they would assuredly conclude they deserve the whip , turning claustra into castra .

This Luther complained much of in his time , Luth. in Gen. 47. Homil. in Jocl . 3.5 . O●im Coenobi is ●a●ita●ant monstra Papist● , Nuncin Coen●blis habitant et monstra Rapist● . That even in the Reformed Churches , Parishes and Schools were robbed of their due maintenance , as if they meant to starve us all : Spoliantur Parochiae & Scholae , non aliter acsi fame necare nos velint . The like saith Gualther , Non desunt Pseudo-evangelici , There want not such False-Gospellers amongst us , who restore not the Church her wealth , pulled out of the Papists ●ingers : But make good that saying of one , P●ssid●bant Papistae , possident Rapist● ; Papists had Church-livings , and now Rapists have gotten them .

A Priest in Jerusalem ( the City being besieged ) took all the Goblets and Vessels of silver , not so much as sparing the little golden Pitchers which Augustus and his wife sent to the Temple ; and did distribute amongst the people , and said , Without ●e●r we may use these divine things , seeing we fight for God and his Temple ; therefore he said , it was safe for them to drink those things that were kept for the Priests sacrifices . He also took the wine and oil , and they anointed themselves without fear .

Non equidem recusabo dicere quae dolor jubet : Ioseph . de ●e● . Iud. l. 6. c. 16 Puto si Romani contra noxios venire tardassent , a●t ●iatu terrae devorandam fuisse civitatem , aut diluvio perituram , aut fulmina ac Sodomae incendia passuram . Sexcenta millia mortuorum portis ejecta , quorum sepulturae erant ex oppido ejectio .

Sacriledge is a very dangerous sin . Cacus met with his match , when he robb'd Hercules . Mercury ( say the Poets ) had a mind to steal Jupiter's thunderbolts , but durst not meddle , lest he should speed as Prometheus had done for stealing fire . The Eagle in the fable , that stole a peece of flesh from the Altar , and carried it together with a live-coal that stuck to it , to his nest , set his young and all on fire . Dionysius that robb'd his God , was cast out of his Kingdom , though he was wont to boast , that he had it bound to him with chains of Adamant . And Belshazzar paid dear for drinking in the bowls of the Sanctuary .

In a word , Such do but as the fish that swallows the hook ; it proving as unfortunate and fatal to them , as the Gold of the Temple of Tholose did to Scipio's souldiers , of which , whoever carried any part away , never prospered afterwards .

I might be large in giving instances this way : Only consider what a sad end befell Cardinal Wolsey , whilst he sought more to please the King than God , as himself said : And what a revenging hand of God pursued five of his Servants , that were instrumental for him in a sacrilegious enterprise . Whereupon Scultetus wisheth ; Annal. 3 32. Vtinam his & similibus exemplis edocti discant homines res semel Deo consecratas timidè attrectare ! I would men would take heed by these and the like examples , how they meddle with things once consecrated to God! Such ( as a Divine saith very well ) may be compared to those that being of a cold and flegmatick stomack ; eat hard and cholerick meats ; Well they may please their palates , but it cannot be for their health ; and may justly fear to have their meat sauced , and drink spiced with the bitter wrath of God .

Thou that abhorrest Idols , doest thou commit Sacriledge ? Rom. 2.22 . Mat. 3.8 , 9.

Will a man rob God ? yet ye have robbed me . — Ye are cursed with a curse , for ye have robbed me , — Prov. 20.25 .

It is a snare to the man who devoureth that which is holy .

Read Joel 3.5 . Dan. 5.23 , 24 , &c.

Tythes .

Bellarmine contendeth , that Tythes are due to the Ministery , Non jure divin● , sed ecclesiastico : Yet he alloweth , that in some sense it may be affirmed , that they are due jure divino .

1. Quoad substantiam , non quantitatem . 2. Si addatur ecclesiae determinatio . 3. That the very quantity is due , jure divino : non ex vi juris divini , sed ex vi juris ecclesiastici .

These are nothing else but starting-holes : For it is a firm and immoveable truth , that the very Quantity is due to the Ministers of the Gospel , whether the Church determine it or not ; for Gods institution dependeth not on the constitution of the Church .

Tythes they say are Jewish : But if Melchisedech ( of whom afterwards ) tythed Abraham , by the same right whereby he blessed him ; And if Tythes by all laws of God , Nature and Nations , have been hallowed to God ( as Junius and other Modern Divines argue and alleadge ; ) And if things consecrated to Gods service , may not be alienated ; It will appear to be otherwise .

They are due to the Ministers of the Gospel ; not of alms or of benevolence , but of justice we have a right and interest to them . The labourer is worthy of his hire ; A beggar is not worthy of alms : When ye give a labourer his hire , ye give him but his due .

All are to pay , high and low , rich and poor , because it belongs ad justitiam commutativam , in quà non consideratur conditio personae , sed qualitas rei ad rem .

Give to Cesar , the things that are Cesar's ; and to God , the things that are God's . Caesari tributa , Deo decimas . Nay more , Decimae non dantur clericis , quia boni sunt , sed quia clerici sunt : sicut tributa dantur regibus , non quia probi , sed quia reges sunt . How chearfully then ought ye to give it to them , that are faithful and diligent in the work of the Lord ?

But if any man list to be contentious , we have no such custom , nor the Churches of God . This is a thing controversal in this last and wicked age of the world , wherein charity waxeth cold , as to all in general , so to the Ministers in special : But it may be sufficiently evinced out of the Word of God : We need not ( saith one ) stand to mans Courtesie , for then in most places we should have a Cursie .

Do ye not know that they which minister about holy things , 1 Cor. 9.13 , 14. live of the things of the temple ? and they which wait at the altar , are partakers with the altar ?

Even so ( Note that ) hath the Lord ordained , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that they which preach the Gospel , should live of the Gospel .

Simony .

Qui vendunt vel emunt praebenda Ecclesiarum , dicuntur tales à Simone , Simon●ales . The buying of Spiritual things is so called , from Simon Magus his offer .

The Schoolmen generally define it thus : B●●l●f●r . Est studiosa voluntas emendi , vel vendendi aliquod spirituale , seu spirituali annexum . So not the hand only , but the heart commits Simony . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There was no Pactum between Simon Magus and the Apostles , but only voluntas : He made an offer of money to them ; and that was condemned . And if so , who then in this Age , almost , can say , he is assured to have a good conscience in this thing ?

For the branches , it is committed four wayes : 1. Per pecuniam : Sad , when Lady Pecunia is the Janitrix to let men into the Church . 2. Per adulationem ; which is venenum mellis dulcedine palliatum . 3. Per importunas preces ambientium ; Est orare ducum species violenta jubendi . 4. Per sordidum obsequium ; Ready to do any base kind of service .

Whereas the Ambassador of Christ should resemble his Master Christ in the Church . Minde Gal. 4.14 . & Gal. 1.10 .

Ecclesiastica benefici● nullo modo vendere licet , Aquin. quia eis venditis intelliguntur spiritualia venditioni subjici .

Simonaici tam vendentes quàm ementes spiritualia , poenis puniuntur , scil. infamiâ & depositione , si sint Clerici ; & excommunicatione , si sint Laici . Idem .

If thou comest in by Simony ( saith Ambrose ) Caro dominatur populis , animae servit daemonibus : Caro sacerdotium comparavit , anim● detrimentum Paravit .

I shall shut up this with those Verses , which were not amiss to be imprinted in the hearts of all .

Haec duo damna feres , si tu sis Simonis haeres , Mortuus ardebis , & vivus semper egebis . — Simon offered them money ; saying , Give me this power , Act. 8. — But Peter said unto him , Thy money perish with thee , — Thy heart is not right in the sight of God , &c.

Things indifferent .

Sunt autem res mediae , opera sive actiones , quae in sese , sive suapte natura , nec Bucan : nec bonae vel malae sunt : sed ex usus ipsarum circumstantiis , vel bonae , vel malae causentur : Aut res indifferentes , sive actiones dicuntur , quae lege , aut verbo Dei neque praecise jubentur , neque expressè prohibentur fieri .

These things indifferent may not be used indifferently , But with caution , 1. Concerniing Faith , that we do nothing with a doubting conscience . 2. We must have respect to our brethren , whether strong , weak or obstinate , that we give none offence unto them thereby . 3. That Christians do not condemn one another , for the using or not using of things of this nature .

It is a safe rule , Quod dubites , ne feceris : Plin. Epist. Mallem praesentia & tuta , quàm vetera & pericalosa . Tacit . In doubtful cases be sure to take the surer side .

An erroneous Conscience maketh a thing unlawful ; for actions receive their qualification , according to the will of the agents , and the will is moved by the thing apprehended : If reason judge that thing to be sin , and yet the will be carried unto it , it is manifest that such an one hath a will to sin ; and the outward action which is informed by the will , whether it be lawful or unlawful in it self , is a sin .

Nih●l faciendum de quo dubites necne rectè factum ; Nothing is to be done , Cicer. Ossic . l. 1. which thou doubtest whether it may be lawfully done or no , said a Heathen man .

Posse & nolle , nobile est . Forbear for fear of offence , unless it be in point of necessary duty ; for then we may not do evil , that good may come , Rom. 3.8 .

Omnia libera per fidem , serva per charitatem : Faith gives liberty , but Charity is a binder . Paul by faith may circumcise Timothy ; by charity he will not circumcise Titus .

Off with that hair , away with that apparel , those colours , &c. which wound thy weak brothers soul . It will be no grief of heart ( as Abigal told David in another case ) to have forborn , in case of scandal . A great grief it would be , if by some rash word we should betray a brother , or smite out the eye of our dearest child : Should we then destroy the life of grace in another , by our unadvised walking ?

Vnto the pure , all things are pure . Read 1 Tim. 4.4 . Tit. 1.15 . Rom. 14.3 .

Let not him that eateth , despise him that eateth not ; and let not him which eateth not , judge him which eateth . Vers. 15.

Destroy not him with thy meat , for whom Christ died .

Read Rom. 14 5. 1 Cor. 8.11 , &c.

Questions .

The Schoolmen were great Questionists ; and they had it from the Artemonites , a sort of Hereticks , Anno Christi 220. that , out of Aristotle and Theophrastus , corrupted the Scripture , by turning all into questions . In detestation of whose vain jangling and doting about questions , Luther saith , Propè est ut jurem , nullum esse Theologum Scholasticum qui unum caput Evangelii intelligat ; I durst swear almost , that there was not one School-Divine , Tom. 1. Oper. lat. Ep. 47. that rightly understood one Chapter of the Gospel . Again , God loveth Curristas , non Quaeristas , saith he .

It is a question of the Papists , Whether an Ass drinking at the Font , do drink the water of Baptism , and so may be said to be baptized ? But Melancton answered well , Est quaestio digna Asinis . Such Questionists are ( as Stapleton saith of Bodin ) Magna nugatores , great Triflers .

True it is , we must be ready to render a reason of our faith ; but then it must be when we see it will be to some good purpose ; Nodum nodo dissipat . Aret. as if otherwise , forbear ; or u●ty one knot with another , as Christ did , Mat. 21.24 .

— Sick about questions , 1 Tim. 6.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 Tim. 2.23 . —

But foolish and unlearned questions avoid , knowing that they do gender strifes .

Read 1 Tim. 1.4 . Tit. 3.9 , &c.

Imagination .

This Janus of Imagination hath different faces : The face towards Reason , hath the print of Truth ; the face towards Action , hath the print of Good : which nevertheless are faces , Quales decet esse sororum .

In matters of Religion , Imagination is raised above Reason ; hence is the cause , why Religion sought access to the mind by Similitudes , Types , Parables , Visions and Dreams .

Those that abused the light of nature , Rom. 1.21 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for a reward , became vain in their imaginations .

Sense and Motion .

Sense is that faculty , whereby a man in his body is enabled to discern things without himself , and accordingly to desire and move to them .

1. Seeing , by which man is not only enabled to behold the Creation , and see what God hath wrought ; but finds it a chief help for all the employments of life in all callings . 2. Hearing , ( which is performed after a wonderful manner ) by which is let into the soul and body not only sounds of delight , but also of necessity . 3. Tasting , by which we distinguish of meats profitable or hurtful to the body . 4. Smelling , by which we receive in those delightful scents God hath caused to arise from divers of his creatures , and to avoid things noisom . 5. Touching , which ( though it be the most stupid sense ) is of great use for mans safety .

These are called Outward senses ; and what images of divers things they have got by going abroad , they do deliver in to the Common sense , the Phantasie and Memory , where they are received in , refined and treasured up ; and these are called the Inward senses . So that the former may be called the Body's guard , and the Soul's int●lligencers .

All sense proceedeth from the brain , and therefore is placed ( as Galen observeth ) in the upper part of the body , as the fittest scituation for conveniency to the senses , of the eyes and sight especially . The spring and original of the senses ( saith another ) is in the common sense , seated in the fore-part of the head : This differeth from the rest of the senses , as the root from the branches , or as a line drawn from the point .

Our senses are inlets to the understanding ; and therefore the senses of the body are advantagious to the mind : The eye doth not see for it self , or for the body only , but the eye sees for the understanding : The like may be said of the rest of the senses . They may be servants to sin , or servants to grace . Let not therefore those senses which God hath given us , both for natural uses to the body , and for spiritual uses to the soul , be abused and turned to the disservice of the body , much less to the destruction and damnation of the soul . For by these the heart may in a moment be both affected and infected .

Amongst the rest , Seeing and Hearing are two principal senses of inquisition , and reporcers of knowledge , never satisfied : yet no knowledge of Gods will revealed by the senses : As one of Plato's School said , That the sense of man carrieth a resemblance with the Sun , which ( as we see ) openeth and revealeth all the terrestrial Globe ; but then again , it obscureth and concealeth the stars , and celestial Globe : So doth the sense discover natural things , but it darkeneth and shutteth up divine . Hence it is , that many learned men have been heretical , whilst they sought to flie up to the secrets of the Deity , by the waxen wings of the Senses .

Of the Senses , read Eccl. 1.8 . Job 6.30 . cap. 12.11 . Gen. 27.12.21.27 . 1 Cor. 12.17 , &c. 2 Cor. 5.7 .

But we walk by faith , not by sight .

Motion is one of those two sorts of senses , wrought by the soul upon the body . For of it self it is but a dead lump , as it shews it self to be , when the soul is gone out of it .

The soul gives unto the body a threefold motion :

The Vital motion , and this is wrought two wayes : 1. By the Pulse , which is begun at the heart , and made continually to beat ; and this beating of the heart begets those sparkles , which we call vital spirits , arising out of the finest of the blood ; which spirits are carried by the pulse thorow the arteries , and they shine in the whole body , according as their passages are more or less open . 2. And by Breathing , by which aire is both fetcht in continually , for the cooling of natural heat in the heart , and the spirits refreshed , as also the gross and more smoky spirits are exhaled out of the breast .

The motion of Appetite , by which the creature is inclined to take to him such things from without , as he conceives good and needful for him ; and likewise to avoid things hurtful . Thus there are divers appetites and desires , as of hunger and thirst after food , desire of procreation , &c.

The motion from place to place , which is a strong motion upon the body , Est Deus in nobis , agitante calescimus illo . driving it to the motion of the whole , or some part of it . And in vain were appetites or desires given to the creatures , if this motion were not given , because without it they could never compass things desired .

In God we live , and move , and have our being . Act. 17.28 .

Reason .

Duplex est actus rationis ( say the Schoolmen ) Primus & secundus : Ita & duplex actus scientiae , primus & secundus . There is in an Infant the first act of reason , when he beginneth to speak ; and the second act , when he beginneth to learn : So then ( say they ) the first act of knowledge , is the second act of reason . An Infant hath the first act of reason , but not the second ; And a learned man , when he is sleeping , hath the first act of knowledge , but not the second .

Reason is that faculty or power of the soul , whereby we debate and discourse of things and objects , that we may be able soundly to judge of that which we rightly understand . Sometimes it is taken for the use of this faculty , viz. Discretion . Act. 25.27 .

Or , Reason is a faculty of the soul , wherein men excell all creatures in this visible world . This is admirable , for by the light of this man can conceive of things , as well as by sense ; yea , of things that never were in the senses . It can conceive of the nature of God , and discern him from his works . It can conceive of things by a discerning reflection ; conceiving of it self , and understanding that it doth understand . It can distinguish between good and evil , truth and falshood , viz. the moral goodness of things . It can in a small moment of time go almost over the whole world , and view it all . It can ( in a sort ) invent things that never were in being , &c.

And yet bare reason is further from grace , than sense is from reason . The distance between mans nature and grace , is greater than that between mans nature and a beast's . It is as easie to change a beast into a man , or to make a beast understand reason ; as to change a Sinner into a Saint , or to make an Infidel a Believer .

Neither is meer humane reason any competent Surveyer of the wayes of God . Not that any of the wayes of God are against reason , but many of them are above our reason ; the wayes of God are ordered by the quintescence of reason , but in which of the sons of Adam is that to be found ? When we measure the wayes of God by the standard and scantlings of our reason , what a disguise do we put upon them ? Yea , how do we disguise God himself ? We make him a Justice , a Mercy — like our own , Isa. 55.8 . what a God do we make of him ? My thoughts are not your thoughts , neither are your wayes my wayes , saith the Lord . And shall any reduce and shrink up the thoughts and wayes of God , to their narrow and straitned model ? The Lord said of Adam in scorne , when he attempted a likenesse to God , Behold , the man is become as one of us , Gen 3.22 . to know good and evil . How then doth God scorne them , that would make his wayes and thoughts as their own ?

When therefore we are apt to think there is no reason for that , for which we our selves can see no reason ; Consider , What if God should appear and tell thee , It shall be thus , and the reason of it is , because I will have it so ? Is not that answer enough to any man ? The will of God is reason enough , and ought to be the most satisfying reason .

Many there are in the world , whose actings out-run their reason ; they speak they know not what , and they do they know not why ; In a word , they are more busie than wise . The inadvertency of such , our Saviour made the ground of his Prayer , Luke 23.34 . Father , forgive them , for they know not what they do . But the soul hath her senses as well as the body , Heb. 5. ult. And Reason is the souls taster , distinguishing truth from falshood , as the palate distinguisheth bitter from sweet . Princes have their tasters before they eat , lest there should be poison in the dish . God hath given unto man a taster for his spiritual meat .

There are three sorts of minds in the world . 1. Corrupt . 2. Natural . 3. Spiritual . And answerably three kinds of reasonings .

One is corrupt reasoning , when men do reason meerly sinfully , 1 Cor. 15.32 . Let us eat and drink , for to morrow we shall die . Here was a reasoning in this , but it was corrupt . In this sense the most unreasonable man hath reasoning in him ; he never doth any thing , but he hath some kind of reason for it .

There is a natural reasoning , Mark 3.6 . Christ had told a Leper his sins were forgiven ; the Scribes sitting there , reason in their hearts , Why doth this man speak blasphemy ? Who can forgive sins but God ? This was properly corrupt , but true reasoning , Here was only the defect , natural light comes too short , they did not see that he was God , and therefore might forgive sins ; Else it was true enough according to their Principle , had he been but a meer man ; but their reason was lame and low .

There are spiritual reasoning . And upon this is all godlinesse and every piece of it carried . Religion is the most rational thing in the world .

The whole bulk of godliness consists either in 1. Beleeving . 2. Doing , or 3. Suffering .

And consult but these Scriptures , Hebr. 11.19 . 2 Cor. ● , 14. Rom. 8.18 . And though ( in the first of them at least ) there is nothing that seemes to be more without reason , yet you will find that in them all there is the purest , sublimest and most excellent reason . What we say of Logick , in a natural way , Logick is the Art of reasoning , that 's the definition of it ; may truly be said of godlinesse in a spiritual way , godlinesse is the true Art of spiritual reasoning . 2 Thes. 3.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hence there is not one dram of spiritual reasoning , but in godly people ; and therefore wicked men that have not faith , they are said to be absurd or unreasonable men . Men compact of meer incongruities , solecising in all ; opinion , speeches and actions .

As the mind or understanding is the highest faculty of the soul ; so the reasonings are the most immediate and highest acts of the mind . From them it comes to the will and affections , and then it goes out into the actions . Therefore the mind is Christs or the Devils chief throne . The reasonings of the mind , are the chief strength of the mind , the immediate flowings of the mind .

Hence the most rational men ( if wicked ) are the worst men in the world , because they have more strength of reason than other men ; and the reason being corrupt and naught , the stronger it is , the worse the man is .

Therefore ( said a godly Divine ) if I have a child or a friend that is wicked , I wish he may never be very rational ; because the stronger his reason is , being corrupt , the worse will his will and affections be . Insanire cum ratione . Many of the vulgar are mad without reason , they will hate a thing upon hear-say ; but when men are mad with reason ( that is with wicked reason ) they are mad to purpose . Labour to get up our hearts to be swayed by spiritual reason , and let Gods people be careful to perform such service unto God , as wherof they can render a sound and intelligible reason out of his Word . Rom. 12.1 .

— Cannot my tast discern perverse things . Job . 6.30 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cap. 32.8 . 1 Cor. 2.11 .

But there is a spirit in man , and the inspiration of the Almighty giveth them understanding .

What man knoweth the things of man , save the spirit of man which is in him ?

Affections .

They do often saucily insult over sound reason , as Hagar did over his Mistress . They are exitus animae , the out-going of the soul . Like a watery humor comming between the eye and the object , and hindring the sight . Like the mud which arising in the water , troubleth and confoundeth the seeing spirits .

They are oftimes ponderous bolts and clogs , causing us to cleave to the center of misery . And whereas they should be the whetstones of vertue , Gratia non tollit , sed att●●lit naturam . Lactant. Luk. 14.9 , 10. they frequently prove the fire-brands of vice .

The remedy is not to turn them out of doores , for then a tribe would be wanting in the soules mystical Microcosm : But to correct their exorbitancy , and reduce them into right order : using our Saviours language to them , Friends , come down lower ; and to sound judgment , sit up higher .

Respect of Persons .

The word properly signifieth accepting of ones face , or outside , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and so noteth a respect to others out of a consideration of some external glory that we find in them . So that respect of persons is had , when in the same cause we give more or lesse to any one than is meet , because of something in his person which hath no relation to that cause .

Respect of persons is , 1. Warrantable . or , 2. Vicious .

It is lawful to prefer others out of a due cause , as their age , callings , gifts , graces ; yea , we ought to put a respect upon them , because of that excellency wherewith God hath furnished them . But when the judgment is blinded by some external glory and appearance , and a cause is over-ballanced with such circumstances as have no affinity with it ; it is unlawful , and a sin .

In religious matters , we may be guilty of it many wayes ; I mention one , When the same works have a different acceptation because of the different esteem and value of the persons engaged in them . Omnia dicta tanti existimantur , quantus est ipse qui dixerit , Avarit● . 1. nec tam dictionis vim a●que virtutem , quàm dictatoris cogitant dignitatem , saith Salvian .

A constant hearer of Calvin at Geneva , Ego , relicto Paulo , audirem Calvinum . Zanch. Miscel praefat. Nolo tame●● amplec●i Evangelium quod Lutherus 〈◊〉 . Epist. ad Card. Mogu●t . being sollicited by Zanchy to hear Viret , an excellent Preacher , who preached at the same time ; answered , If Saint Paul himself should preach hear at the same hour , I would not leave Calvin to hear Paul . Although I am not Ignorant ( said Gregory Duke of Saxony ) that there are divers errors and abuses crept into the Church ; yet I will none of that Gospel-reformation that Luther preacheth . And Erasmus observed , That what was accounted Orthodox in the Fathers , was condemned as Heretical in Luther . Compertum est damnata ut Haeretica in libris Lutheri , quae in Bernardi , Augustinique libris ut Orthodoxa , imò & pia leguntur .

Thus too many look upon the cup , rathar than the liquor ; regarding the man ; more than the matter ; not considering what , but who bringeth it ; in which they do prefer the earthen vessel before the golden treasure : And many times are apt to despise excellent things , because of the despicablenesse of the instrument .

My brethren , James 2.1 . have not the faith of our Lord Jesus Christ , the Lord of glory , with respect of persons .

Opinion .

Opinio est ascensus pendulus , scientia immobilis . Als●ed .

There are ( saith one ) as many internal forms of the mind , as external figures of men .

That was a strange spirit of Bacon the Carmelite , who would endure no guessing , or doubting ; And was therefore called Doctor Resolutissimus ; as requiring that every one should think as he thought : This ( as a worthy Divine saith ) was too Magisteriall . Job 32.10 .

— I also will shew mine opinion .

Controversie .

Optimus ille censendus ( saith an Ancient ) qui in Religionis controvers●is retulerit magis quàm attulerit : neque id cogat videri tenendum , quod presumserit intelligendum .

But there are many now a dayes , that fain what they please , and conceit what they like ; and at last think themselves bound to justifie their wild conceivings .

Let us therefore as many as be perfect , Phil. 3.15 . be thus minded ; and if in any thing ye be otherwise minded , God shall reveal even this unto you .

Strife .

A quarrelsome person is like a cock of the kind , ever bloody with the blood of others and himself . He loves to live ( Salamander-like ) in the fire of contention .

We read of Francis the first King of France , that consulting with his Captains how to lead his Army over the Alpes into Italy , whither this way , or that way ? Amaril his fool , sprang out of a corner , where he sate unsean , and bade them rather take care , which way they should bring their Army out of Italy again . Even so , it is easy for one to interest himself in quarells , but hard to be disingaged from them , when once in .

There are that make it their work to cast the Apple of contention amongst others ; such are the Pests of societies , and must therefore be carefully cast out , with scoffing Ishmael .

Such kindle-coals are Sathans seeds-men , who is an unquiet spirit , and strives to make others so ; Loves to fish in troubled waters , doth all he can to set one man against another , that he may prey upon them both : Greg. As the Master of the Pit suppeth upon the bodyes of those cocks , whom he hath set to kill one another .

The beginning of strife is as when one letteth out water : Prov. 17.14 . therefore leave off contention before it be medled with . Read . Pro. 22.10 Rom. 13.13 . 1 Cor. 11.16 Phil. 2.3 Jam. 3.14 , 16 , &c.

Schisme .

Schisme in the Church , is the same that faction is in the Common-wealth ; viz. such dissentions in which men seperate one from another . Or , It is a dissertion or seperation , when one or more seperate and rent themselves , from the outward fellowship of the faithful ; cutting asunder the unity and peace of the Church , upon some misgrounded mislike .

There can be no greater sin committed ( saith Chrysostom , Hom. 11. ad Ephes . ) Inexpiab●is discordiae m●●ula , Marterii sanguine ablui & passion : g●rgari non potest . Discordiam neque si sanguin●m fundemus , expiabiabimus . S●en●c . than to break the peace of the Church . It is an inexpiable blemish ( saith Cypr. lib. de unitat . Eccles. ) such as cannot be washt off with the blood of Martyrdom . The errour of it may be pardoned ( saith Oecolampadius , in Epist. ad frat . in svevia . ) so there be faith in Christ Jesus ; but the discord we cannot expiate , though we should lay down our lives and blood to do it .

De verbo controversia est , de re quidem convenit . This is very much verified amongst Christians in these dayes .

A Doctore glorioso , & Pastore contentioso , & inutilibus questionibus , liberet Ecclesiam suam Dominus , said Luther , From a vain-glorious Doctor , from a contentious Pastor , and from endlesse and needlesse controversies , the good Lord deliver his Church .

Quisquis ille est , & qualiscunque est , christianus non est , qui in Christi Ecclesia non est . Cypr. Q.

Are not all those Schismaticks , who have dissented and seperated from the Church of Rome ?

We indeed have seperated our selves , A. but they of the Church of Rome are Schismaticks ; because the cause of our seperation is in them : viz. their Idolatry , and manifold Heresies The case is the like : A man threatens death to his wife : hereupon she seperates ; yet not she , but he makes the reperation : because the cause of the seperation , and the fault is in him . And therefore for the avoiding of Schisme , remember this rule ; So long as a Church or people do not seperate from Christ , we may not seperate from them .

Divisions are Sathans Powder-plots , to blow up Religion . All other sins destroy the Church consequentially , but division and seperation demolish it directly .

The Church suffereth by dissentions , whereof we ought to be as tender , as of treading upon our parents that begat us .

Christi tunica est unica ; they that rent it by schismes , are worse than the rude souldiers .

To break unity in the Church , is to cut asunder the very veins and sinews of the mystical body of Christ .

Schismes for the most part do degenerate into Heresies , as an old Serpent into a Dragon .

Now I beseech you , Rom. 16.17 . brethren , mark them which cause divisions and offences contrary to the doctrine which ye have learned , and avoid them .

Read Joh. 19.23 . 1 Cor. 1.13 . Cap. 3.3 , 4. Gal. 5.20 . &c.

Concord .

In primitivâ Ecclesiâ , saith one , Christiani animo animaque inter se miscebantur , & omnia praeter uxores , indiscreta habebant . Sed fraternitas omnis ●odie extincta est , & unanimitas Primitiva non tantum diminuta ( de quo Cyprianus suis temporibus qu●ritur ) sed è medio penitus sublata esse videtur .

Presently after the Primitive times , an Heathen could say , Nullae infestae hominibus bestiae , ut sunt sibi ferales plerique Christiani , No beasts are so mischievous to men , as Christians are one to another . Sad ! And the Turk can say , he shall sooner see his fingers all of a length , than Christian Princes all of a mind .

Of the ancient Britanis , Dum singuli pugnant , universi vincun●●● Tacitus tels us , that nothing was so destructive to them , as their dissentions . And Cyprian said of those persecutions in his dayes , Non venissent fratribus haec mala , si in unum fraternitas fuisset animata .

Alexander the great his men , passing the river Tigris ( which for the swiftnesse is also called Arraw ) by clasping themselves together , made so strong a body , that the stream could not bear them down . Methinks it is high time for us now to set aside all private emulations and exceptions ; As the creatures in the Ark laid by their Antipathies within , because of the common danger of an inundation without .

The number of two hath by the Heathens been accounted accursed ; because it was the first that departed from unity .

Concordiâres parvae crescunt ,

Yea , Communion of Saints is the next happinesse upon earth , to communion with God .

Keep the unity of the spirit , Ephes. 4.3 . in the bond of peace . Behold , Psal. 133.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Devincientiam . Trem. how good and how pleasant it is , for brethren to dwell together in unity . This staffe of binders ought to be kept unbroken . See Zech. 11.7.14 .

Church-Ordinances .

Prophets .

THe word Propheta is diversly taken , for the writings of the Prophets ; They have Moses and the Prophets , or the Law and the Prophets : For a Preacher , a Divine , an Interpreter , a Watch-man , a Pastor , a man of God , an Angel of God , a fore-seer , a fore-teller , as Isaiah , Jeremie , &c.

They were called Seers , because the eye is surer than the care , and seeing more certain than report .

Tanta est profunditas Christianarum literarum , ( saith Austin ) so great is the depth of Divine learning , that there is no fathoming of it . Prophets are pictured like a Matron , with her eyes covered , for the difficulty . For which cause some learned men , ( as Paulinus , Nolanus , Psellus in Theodoret , any others ) would not be drawn to write Commentatries .

Yet difficulty doth but whet desire in gallant spirits . The more harder the vision , the more earnest was the Prophets inquisition .

— Searching ( with greatest sagacity and industry , as hunters seek for game , 1 Pet. 1.10 , 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and as men seek for gold in the very mines of the earth , so much the word imports ) What , or what manner of time the Spirit of Christ , which was in them did signify .

There are three sorts of false Prophets set down by Hierom ; 1. Qui nimium instahant somniis vanis . 2. Qui ad dirimendum veros Proph●tas , dixerunt se habere visiones Dei . 3. Qui ut ● Populo nobiles haberensur , dixerunt se Prophetas . The first in a Phantastical humour imagined every dream to be a prophesie . Thesecond like foxes to destroy Gods vineyard , in envie of the Lords Prophets : arrogated to themselves the spirit of Prophesie . The third drunk with vain-glory , for their better credit among the people , assumed the name of Prophets . The three marks in a word are , Falsity , Impiety , Ignorance .

Both the old Church and new were ever pestered with publique deceivers ; boldly obtruding upon them erroneous opinions for Divine Oracles , and seeking to drag disciples after them ; Such as of late times were Servetus , Socinus , V●rstius , Pelargus ; the first Anabaptist , &c. Compelling people by their perswasions to embrace those distorted Doctrines , that produce convulsions of conscience .

The Manichees derived their name of Manna ; because they held that whatsoever they taught , was to be received as food from heaven . Mon●anus said , he was the Comforter , &c Novatus called himself Moses , and a brother that he had Aaron . The family of love set out their Evangelium r●gni . The Swenkfeldians ( Luther called them Stinkfeldians from the ill favour of their opinions ) entituled themselves with the glorious name , The confessors of the Glory of Christ .

They have their Pithanology , their good words and fair speeches , Daemon mentitur ut fallat blanditur ut noc●at , bona promittit ut mala tribuat , vitam pollicetur ut perimat ; lucent ejus verba , venena tamen sun● manifesta . Cypr Sun● mala mista bonis , sunt bona mista malls . Vitate 〈◊〉 qui oves à Pastore secernunt . Cyp● wherein ( saith a pregnant Author ) they can vent a spittle of diseased opinions , and whereby they deceive the hearts of the simple . It is not safe therefore to hear or hold discourse with such , lest they insinuate and infect ; as the Montanists did Tertullian ; the Valentinians divers well-affected Christians ; And as Acacius did Anastatius second Bishop of Rome .

False teachers , some truths they will teach , the better to perswade to their falshoods . As one saith wittily , together with the gold , silver and Ivory of Orthodox Tenets , they have store of Apes and Peacocks . As in Solomons ships , 1 King . 10.22 .

Libert as prophetandi is much challenged by Arminius and other Sectaries . But if in matter of Religion every man should think what he lists , and utter what he thinks , and desend what be utters , and publish what he defends , and gather disciples to what he publisheth ; this liberty ( or licentiousnesse rather ) would soon be the bane of any Church .

But who shall hinder ? Quid Imperatori cum Ecclesia ? was a question moved by the old Donatists and our new Dolts . Answ. The power spoken of , Deut. 13. is still in the Christian Magistrate , to inflict capital punishment on grosse Hereticks such as Servetus at Geneva , and Campian here , &c. And this they may in time be convinced of ( Persecution and Prosecution may be easily differenced ) when they begin to see both themselves and their webs ( spider-like ) swept down by the hand of Justice .

There were false Prophets among the people , 2 Pet. 2.1 , 2. even as there shall be false teachers among you —

And many shall follow their perni●i●r●● wayes , &c.

Of the Sibyls .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Q. Jovis consilio●●m conscia . Heyl. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 recepit . quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aeolicè pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Jovis consilium , vel conciliaria . Alii a Kabala a Kibel , i.e. Doctrin a divinitus promulgata , animisque hominum sanctorum , à Deo infusa . Est autem generale nomen enthearum puellarum , i. e. numine deorum afflatarum .

Concerning their number and names , Authors do much vary ; Some common pieces make them twelve , that is Sibylla , Delphica , Erythraea , Samia , Cumana , Cumaea , or Cimmeria , Hellespontiaca , Lybica , Phrygia , Tiburtina , Persica , Epirotica , and Aegyptica . Others precisely ten , leaving out the two last . And others make them far fewer . So that in the enumeration of them , I perceive learned men are not satisfied ; and many conclude an irreconcileable uncertainty .

Neither will I much meddle with their pictures which are very common , and such ( I think with Dr. Brown ) as pleased the Painter . For touching their age , they are generally described as young women , which History will not allow ; The Sibyl Virgil speaking of , Anus quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sine mente . being termed by him Longaeva Sacedos ; Another is termed Anus , that is properly no woman of ordinary age , but full of years , and in the dayes of dotage , as some do Etymologyze the word . And it was thought of one that she doted with old age ; so that ( as saith my Author ) with the same reason they may delineate old Nestor like Adonis , Haecuba with Helen's face , and time with Absoloms head .

Hae omnes de nativitate lequebantur salvatoris nostri . Nascetur Propheta absque matris coitu , ex utero ejus . Cosmograph . l. 2. And for their Prophesies of Christ , have been in high esteem ; Insomuch that Munster hath this saying , Cum notamus quid certum & indubitatum , ob certitudinem & infallibilitatem qua in Oraculis hisce Sibyllinis semper fuit inventa , dicimus , Sibyllae folium est , as true as Sibylla's Oracle .

B●●an placeth them with the Prophesie of Balaam , and Caiaphas , concerning Christ , and the mysteries of mans salvation , and saith of them all thus , A deo esse profect● , & ipsis vel non intelligentibus , vel aliud cogitantibus suggesta ; ut tum Gentes , Loc. Com. 78. tum Judaei increduli , suor um etiam hominum convincerentur , & redderentur inexcusabiles : ideóque vaticinia illa ●udienda , quiae oraculis Prophetarum sunt consentanea . Yet it is to be feared that such persons ( though Gods word did passe from them , as the speech that 's uttered through a Trunk ) did not beleeve nor eat the word they spake ; no more than Plato , Seneca , and other Heathens , in their divine sentences .

It is conceived that those wise men mentioned Mat. 2. had heard of Jesus Christ , the true morning starre ; either from the Chaldaean Sibyl , or from the Jewes in the Babilonish captivity ; or from the prophesie of Balaam , for he was an East-countrey-man , and uttered a very clear and comfortable Prophesy of the Messiah , by whom himself received no benefit .

Thus God hath spoken through persons not of the best , as the Angel spake in Balaams Asse . In impiis quandoq●e sunt do●ae Dei , sinê Deo . Wholesome sugar may be found in a poisoned Cane , a precious stone in a Toads head , and a flaming torchin a blind mans hand , wherby others may receive benefit , though himself receive none . Yea , some wicked men have greater common gifts than the godly , as many mettals are brighter and more orient than the heavens .

— This spake he not of himself , John 11.51 . — Read Numb . 23. & 24. Psal. 68.18 Mat. 7.22 &c.

Christ our Saviour . Nomen Iesu salut is beneficiu● quod ab illo expe●t a●dum de● notat .

Concerning the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Cicero , Hoc verò quantum est ? ita magnum , ut latino uno verbo exprimi non possit . The Greek word for Saviour is so emphatical , that other tongues can hardly find a fit word to expresse it .

There are Saviours in the History ; Such were the Judges , and afterwards Judas Macchabeus , and Hircanus , and such a one was Flaminius the Roman , Hlu● . in Flam. to the poor Argives ; who therefore called him Saviour , Saviour , and that with such a courage , Vt corvi fortuito super volantes , in stadium deciderent , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that the birds fell to the earth , amazed with that out-cry , the ayr was so dissipated with their acclammations .

And there are also Saviours in the Mystery ; Christs Ministers are called Saviours , because God maketh use of their Ministry , for the good of them that are Heirs of salvation . Hence are those expressions , 1 Tim. 4.16 . Jam. 5.20 . Job 33.24 . &c. Let Ministers hence learn both their dignity and duty .

Yet true it is , Christ ( to speak properly ) is the sole both Soveraigne and Saviour of his body the Church : Is nimirum soter est , qui salutem dedit . Sed servatores dicuntur ( saith Mercer ) but they are called Saviours , because they preach the word of this salvation , and are instrumental to Christ in that great work , like as the Apothecary is to the skilful Physician , in curing his patient of a deadly disease .

They that made Angels or Saints Saviours , as Papists do ; Lib. adve s . haeres . do ( as Iraeneus saith ) abscindere & devidere Jesum à Christo , Christum à salvatore , salvatorem à verbo , & verbum ab unigenito .

Vnto us is born a Saviour , which is Christ the Lord . Him hath God exalted with his right hand , Luke 2.11 . Acts 5.31 . to be a Prin●e and a Saviour for to give Repentance and forgivenesse of sins . To the onely wise God our Saviour be glory and majesty , dominion and power , now and ever . Amen .

Apostles .

The chief office to which the Apostles were designed by Christ , Apostolatus era● functio , quae post fundatus semel Ecclesias , succ●ssionem non admisit ; sed cum ipsis Apo●tolis des●it . Down . was to bear witness of him , & that they might be enabled to the faithful discharge of it , he promised he would , and accordingly did after his ascension , cause them to receive the power of the Holy Ghost coming upon them .

If we look upon them with a carnal eye , their condition was mean and low , there was nothing in them that might render them worthy of so high a Prerogative : they were poor rude illiterate despised fisher-men : In this respect it is the Apostle saith , We have this treasure ( not in golden or silver , but ) in earthen vessels . 2 Cor. 4.7 . Yet they were to be the first Publishers of the Doctrine concerning Christ come in the flesh ; yea , they were not onely to be the first declarers , but in some kind or other sufferers for the truth of that which they did declare ? And therefore had need to be furnished , as aforesaid .

They were men of holy and exemplary lives , Phil. 2.15 . men that did shine as lights in the world by their good conversation ; men whom those grand Apostates and enemies of Christianity , could charge with nothing but simplicity .

It is said , that Andrew water'd Achaia , James the elder Spain , the younger Hierusalem , Thomas India , Philip Syria , Bartholomew Armenia , Matthew Aethiopia , Simon Mesopotamia , Thaddeus Aegypt , Matthias Judea , John the Evangelist Asia , And Peter , Pontus , Galatia , Cappadocia , &c.

Or if you will have what other histories record , Thomas preached to the Parthians , Medes , Persians , Germans . Simon Zelotes . in Mauritania , Affrica , Brittannia . Judas called Thaddaeus in Mesopotamia . Mark in Aegypt . Bartholomew to the Indians . And Andrew to the Scythians .

Thus their sound went into all the earth , Rom. 10.18 . and their words unto the ends of the world .

Paul is pictured with a sword in one hand , and a Bible in the other ; Durandus . to shew what he was before and after conversion .

Let Ministers of the Gospel remember it is their duty , as well as it was the Apostles , to bear witnesse to Christ ; and therefore be true and faithful , asserting only the truth of the Gospel . And let people receive with faith what is by them attested with truth ; that as there is fidelitas in teste , so there may be fides in auditore , these faithful witnesses may find beleeving eares .

These men are the servants of the most high God , Acts 16.17 . which shew unto us the way of salvation .

Presbyter .

Talem verè esse decuerat , Ioseph . & Mat. & tormentis fortior , torquentibus durabilior , securior quoque imperantibus , ipso etiam pro crematus est igne violentior . In laudem Eleezari sub Antiocho Martyris .

Hodie quidem gravitur advigilatur nequis Presbyter ordinetur , qui corporis aliqua parte sit mutilus nè de honestetur Ecclesia : Erasm . in vit . Origen . Vtinam pari studio advigiletur , ne quis ad hec honoris recipiatur , nisi cui mens sit integra : mentem turpitur mutilam habet , cui deest S. literarum cognitio , turpius qui nullo pietatis amore ducitur ; & paulo post , totus inclinatur in mundum , à Christo praet●r titulum alienus .

The Athenians had their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which was a solemne examination of the Magistrates , whether fit to govern or no ; and of Orators , whether of good practice and report ; otherwise they were dispriviledged , and not suffered to speak or plead publikely . In Ordination of Presbyters , all possible care and caution is to be used .

Lay hands suddenly on no man . 1 Tim. 5 . 2● .

Minister of the Word .

Wilt thou leap into Moses chaire , or rather into Christs Chaire , and hast not gifts in some comparable measure to teach the people out of it ? Certainly one day it will be said to all saucy and insufficient Ministers , Friends how came you hither ? Who made you the dressers of my vineyard , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? that have no skill to dresse it ? who made you dividers of my word , that mangle it , and cannot cut aright ? who made you builders of my house , that know not how to square a stone , or frame a piece of timber for my house ? Dancers have their Schoole ( saith Nazianzen ) fidlers and Musicianers are trained up to it , and is the Ministry such a light thing , that whosoever will , as it was in Jeroboams time , may be a Minister ? It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The greatest Doctors in Divinity , must be Scholars all the dayes of their life : and who is sufficient for these things ?

A Minister must look to three things , viz. 1. Qualification for the work . 2. Mission or call to the work . 3. Execution and discharge of the work .

To unsent Preachers , we may use the Spanish Proverbs ; Observe what hast that man makes , to leave his wits behind him . Such bablers do no more good than they , Act. 19.13 . The Apostle holds it for impossible , that any should preach that are not sent , let such look to it as run before they are sent , presse into pulpits without a Call thereunto . Let them remember Nadab and Abihu , with their strange fire ; Core and his complices , with their dismal usurpations ; and Vzzah and Vzziah , with their exemplary punishments . If they do not , they shall smoke and smart for it .

In Physicis a●r non facit seipsum ignem , Aquin. sed fit à superiori . No man might come uncalled to the King of Persia , upon pain of death . What then shall become of such as come without a Call to the King of heaven ? Christ would not let the Devil preach him , Quia extra vocationem , because ( as one well noteth ) he had no calling to such an office .

A Minister ought to wear out himself in the Lords work , both to spend and be spent for the good of souls ; Some have conceived by that text , Joh. 8.57 . that Christ had so spent himself , in winning souls , and weeping over the hardnesse of mens hearts ; that he seemed to the Jews to be much elder than he was .

Corruptio optimi pessima . Wo to those Ministers , that with Elies sons , cover black sins under a white Ephod : Such are fit for no place but Hell , as unsavoury salt , is fit for no place but the dunghil .

Gifts are in some men , tanquam in Organo ; in others , tanquam in domicilio . Schoolm . But as Diamond is the best cutter of Diamond ; so that takes most with the heart , that comes from the heart ,

All men must give an account for their idle words , and Ministers for their idle ( yea Idol ) silence .

A Ministers Motto , is Holynesse to the Lord , this must be written in his forehead . Dxod . 28. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Good Ministers should be as fixed stars in the Churches firmament , by the influence of their lips feeding , by the regular motion of their lives confirming , and by the light of both inlightning many .

A good Minister must be as Moses for his meeknesse , and a Phineas for his Zeal . Athanasius was called , a load-stone for his sweetnesse , Magn●s & Adamas . Ministers must be to their slocks , as Moses to Aaron , instead of God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vici Dei . Ex. 4. Aut p●●cantem , aut praedicantem . and an adament for his stoutnesse . The Apostles had fiery tongues , but yet cloven . Barnabas and Boanerges , the son of consolation and of thunder , make a good mixture . The good Samaritan poures into the soares , both wine to search , and oyl to supple . See further the requisites of a Minister , laid down by the Apostle , 1 Tim. 3. Where he is very exact in forming him .

John Baptist was the voice of on crying . Nazianzen saith , he cryed louder by his life than doctrine : He was tota vox , his apparel , diet , conversation , &c. Paul was insatiabilis Dei cultor ; as Chrysostom calls him . And it was Austins wish , that Christ when he came , might find him either praying or preaching , And certainly there can be no better posture or state for the messenger of our dissolution to find us in , than in a diligent prosecution of our general or particular calling . Quid magis Ecclesiae curandum , quàm ut idoneus praesit Episcopus ?

Those that despise or want the Ministery , have the chariot without the horses and horsemen , 2 King . 2.12 . the letter without a guide , Act. 8.31 . they forget whither their wresting of mysterious places conduceth .

Ministers are the supporters of a people ; So Aaron was to bear the names of the children of Israel before the Lord on his two shoulders , for a memorial ; so upon his heart .

A good Minister is a friend in court , which we say , is better than penny in purse : He is like a candle , which spends it self to give light to others ; Or like a cock , which by the clapping of his wings , awaketh himself , and by his crowing , others . He is the very glory of Christ , 2 Cor. 8.23 .

The Ministery , is Onus ipsis etiam Angelis tremendum . Chrys. A burden too heavy for an Angels shoulders , except God put under his arme . Austin was termed Hereticorum malleus ; but so sensible was he of the greatnesse of his undertaking , that he wept when he first entred into any government of the Church . Act. & Mon. 1578. Bradford was hardly perswaded to become a Preacher . Latimer leapt when he had laid down his Bishoprick , being discharged ( as he said ) of such an heavy burden . And Luther was wont to say , that if he were again to chuse his calling , he would dig or do any thing , rather than to take upon him the office of a Minister .

See the sands , the gulfs thorow which a godly Minister must s●●le ; if he do his duty , the world hates him ; if he do not , God will curse him : By the first he is in danger to lose his goods , his name , his life ; By the second his soul , his heaven his God ; But let us imitate Christ and his Apostles , Peter converted souls , Paul subdued Kingdoms , Auctin brought great fame to Hippo , Ambrose to Mi●ain , Ignatius to Antioch , Policarp to Smyrna . Dionisius Areopagita to Athens , Irenaeus to Lyons , Cyprian to Carthage , Gregory to Nissa , Theodoret to Cyrus , &c. Shall we succeed them in chaire and not in care ?

Say to Archippus , take heed to the Ministery , which thou hast received in the Lord , Col. 4.17 . that thou fulfill it .

Pastour .

As Shepherds oftentimes go to seek the lost sheep , in a coate made of the sheeps own wool ; So Christ came to seek man in mans clothes : And mark in what fit places he looked for him ; In the womb , he sought man amongst men ; In the stable , amongst beasts ; In the Temple , amongst hereticks ; in the crosse , amongst thieves ; He looked also into the grave , where he found some of his sheep fallen into the ditch .

See the paines Christ our Shepherd took to find us , Mat. 23.37 . How willing he is ; 1. He groanes for them . O Jerusalem , Jerusalem ! 2. How he loved them , how often would I have gathered thee ? 3. His kind entertainment , as a Hen her young ones . Surely three Arguments that he was willing to find us .

Pastor oves 1. Educit de lacu miseriae . Psal. 40.2 . 2. Conducit per viam justitiae . Psal. 32.8 . 3. Perducit ad pascua vitae . Psal. 16.11 .

Shepherds ( as the Roman Postellers observe ) must have three things , 1. Scrip. 2. Staffe . 3. Whistle .

Where note by the way , that Romish Prelates and Priests , are first for the Scrip , Cùm non pascunt , sed pascantur : Non â Pasco derivantur , sed à pascor pasceris . Acsi victuri assent sine ●urâ , cum pervenirent ad curam . then for the Staffe , and last of all for the whistle ; for the truth is , they are all for the Scrip and Staffe , and nothing for the Whistle ; So long as they are full fed ( with the Priests of the Grove ) fare well , and rule the rost , it makes no matter in what Pasture the sheep feed , of what puddels they drink , or in what ditch they starve . These shepheards feed themselves , and not the flock , being more like Pasties than Pastours . These love the fleece more than the flock .

A good Pastour must resemble the Planet Jupiter , Rom. 13.13 . he must be 1. Benevolus in affectione , well-willing in affection . 2. Calidus in dilectione , hot in love . 3. Humidus in compassione , moist in compassion . 4. Diurnus in Conversatione , dayly in conversation .

He must also discern the wholesome grasse from the hurtful , and not suffer the flock to taste of that .

— He gave some Pastours . Ephes. 4.11 . John 21.15 , 16.

Feed my lambs , feed my sheep .

The Word of God .

The Divine glasse is the Word of God , the Politique glasse is the state of the world ; many look on this , neglect that .

The Prerogative of God extendeth as well to the reason , Sacra Scriptura regula credendi certissima tutissimaque . as to the will of man ; So that as we are to obey his law , though we find a reluctancy in our will ; so we are to beleeve his Word , though we find a reluctancy in our reason .

It s happy when the Word falls into hearts , as showers of rain into a fleece of wool ; which fall gently , and are received as gently .

Pythagoras his ipse dixit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . was enough to satisfie , or silence his whole school ; so so should Gods Word all carnal reasonings .

The Word hath a twofold working , 1. Proper to convert , confirm , quicken grace and save . 2. Accidental , through Satan and our corruption , to harden and make worse , 2 Cor. 2.

We must labour to keep Gods Word , 1. In memory , Pro. 4.21 . Deut. 4.9 . In cujus corde est lex Dei , imaginatio mala non habet in eum dominium . Eaten bread is soon forgotten . 2. In affection , Psal. 119.11 . As the Pot of Manna in the Ark. The Rabbines have a saying , He who hath the law of God in his heart , is armed against evil lusts . 3. In practice ; A special help against forgetfulnesse , yea , this is the best art of memory .

The Law of the Lord is perfect , converting the soul . Psal. 19.7 .

Confession of Faith .

Ambrose calls the Creed the Key of the Scriptures .

The word [ Simbolum ] amongst other significations , signifieth a ring ; and well may it be so called , the matter whereof is digged out of the rich mines of the Bible , refined with the fire of Gods Spirit , and accurately framed by the blessed Apostles ( or rather so called , because it is the summe of the Apostles Doctrine ) yea , the wedding Ring ( as I may say ) wherein the Minister at our baptisme wedds us to Christ .

The Creed Presents us mainly with The act of faith , [ I Beleeve ] wherein note , the 1. Particularity , [ I ] we speak particularly in the Creed , I Beleeve ; whereas in the Lords Prayer we speak plurally , Our Father ; because charity doth require us to pray one for another , but we cannot beleeve nor confess one for another , Hab. 2.4 . For Spiritually as well as corporally each one must live by his own , and not by anothers food and Physick : As also because no man knows what is in anothers heart , 1 Cor. 2.11 . 2. The formality [ I beleeve in ] for there are distinctions , viz.

Credere Deum , to beleeve there is a God : Deo , to beleeve God . In Deum , to beleeve in God .

The very Devils do the first . Multi & mali do the second . But onely a true beleever doth the last ; Credendo amare , Credendo in eum ire , credendo ei ad haerere .

The Object of faith [ God ] 1. Essentially , in name , God ; in attributes Almighty , maker of heaven and earth . 2. Personally , the Father Son , and Holy Ghost .

Further , in this Creed are observable , 1. The Articles , which are twelve ; that is , in common account , though not a like distinguished and expressed by all men in the total number , or the particular enumeration . In all which , there is both the confession of one God in three Persons , and of the Church with her Prerogatives . 2. The assent , in the word Amen , which is a setting to of our seal in point of beleeving ; because it is a word not onely of wishing , but of assurance . Of which in the next place .

Fables are not without Moralls ; A man must have a Personality of Faith , as well as of devotion . There is an old Legend , of a Merchant who never would go to Mass , but ever when he heard the Saints bell , he said to his wife , pray thou for thee and me : Upon a time he dreamed that he and his wife were dead , and that they knocked at Heaven-gates for entrance ; St Peter ( the feigned Porter ) suffered his wife to enter in , but shut him out , saying , Illa intravit pro se & te ; As she went to Church for thee , so she must go to heaven for thee also .

With the heart man beleeveth unto righteousnesse , Rom. 10.10 . and with the mouth confession is made unto salvation .

Amen .

This word is taken in Scripture three wayes .

Viz. 1. Nominaliter , 2. Verbaliter , 3. Adverbialiter .

As a noun , and so 't is as much as true , or truth ; thus it is taken in the end of the Gospels , and elsewhere , Rev. 3.14 . As a Verb , and then is as much as So be it ; in which sense it is taken in the end of the Lords Prayer , and in divers other places , Deut. 27.15 , &c. As an Adverb , signifying verily , and so often used by our Saviour .

Nec Graecum est , In Joh. tract. 41 nec Latinum ( saith Aug. ) It is neither a Greek word , nor a Latine , but an Hebrew word : Et mansit in interpretatum , and by the Providence of God remaines uninterpreted , ne vilesceret nudatum , lest haply being unfolded , it should be lesse esteemed : As Hallelujah , Hosanna , &c.

It is Particula confirmantis , In Psal. 40. Signaculum orationis . Jerom a Particle of confirmation , as Ambrose well observeth . So be it . So be it . The Lord grant it may be so . It must in a fervent Zeal , be the shutting up of all our prayers . It was doubled by the people , Neh. 8.6 . when Ezra praised the Lord , the great God , all the peeple answered , Amen , Amen . With lifting up their hands , and no doubt their hearts too , Lam. 3.41 . As the Church saith , We mill lift up our hearts with our hands to God in the Heavens . If the hand be lifted up without the heart , it is an hypocritical Amen , and unacceptable unto God .

Dictio est acclamationis , approbationis , & confirmationis . The Rabbines say , that our Amen in the close of our Prayers , must not be . 1. Hasty , but with consideration , 1 Cor. 14.16 , 2. Nor mained or defective ; we must stretch out our hearts after it , and be swallowed up in God . 3. Nor alone , or an Orphan ; that is , without faith , love and holy confidence .

The spirits of the whole prayer are contracted into it , and so should the spirit of him that prayeth .

It is either prefixed or preposed to a sentence , Christus Amen utitur quinquagies . Gerrard . and so it is a note of a certain and earnest asseveration : Or else it is affixed and opposed ; and so it is a note either of assent or assurance . Of assent , and that either of the understanding , to the truth of that that is uttered , as in the end of the Creed and Gospels ; or of the will and affections , for the obtaining of our petitions . Of assurance next , as in the Lords Prayer , and many other places : It is the voice of one that beleeveth , and expecteth that he shall have his prayers granted . And then it is as much as So be it ; yea , so it shall be .

It is used in all languages , A●nsw . to betoken unity of faith and spirit .

The poor misled and muzled Papists are enjoined not to join so far with a Protestant in any holy action , Specul . Europ . as to say , Amen .

Blessed be the Lord God of Israel from everlasting , and to everlasting . Amen , and Amen . Psal. 41.13 .

Preaching . Praedicatio verbi est medium gratiae divinitùs institutam quo res regni Dei publicè & explicantur & applicantur populo ad salutem & ●●ifitati●nem .

Melanchton said , the work of three sorts of persons was very difficult .

Viz. Regentis . Parturientis . Docentis .

A woman may not teach in the publique Assemblies , be she never so learned or godly . I do not render you Chrysostoms reason , The woman taught once , In 2 Tim 1.12 . and marred all ; therefore she must teach no longer . Some women indeed have been servants of the Church , but they were Deaconisses , to minister to the sick , Dr. Bastwick against Indepen . and such like ; Not Praedicantisses , to preach , or have Peters Keyes at their girdles .

Requiritur in Praedicatore Audacia . Preces . Labor & diligentia .

Jeremiah was not timerous , when the Priests , the people , the Kings resisted his words ; but he was bould even unto death : and you see , that which at first they despised , at the second preaching they willingly embraced . Vid. Cap. 26.8 . 11 : 16. A preacher also must not onely instruct his people , but also pray for them ; neither must he be so bold as to take Gods glory from him , by saying , so or so shall it happen ; but if the Word of the Lord be with him , he will intreat .

And withal he must be diligent and laborious . Ministers must not be married to their Livings , as our Church had man and wife married , for ever hereafter to hold their peace : Too many notwithstanding there were ( if not still are ) who like Elocution a Romish god , will never hold their peace till they have a Temple dedicated to them , but after they have obtained , seldome or never are heard to speak again .

Praedicat vivà voce , qui predicat vita & voce : he doth preach most , that lives best ; As it was said of John Baptist , Cum miraculum nullum fecerit , perpetuum fuit ipse miraculum . A good man doth alwayes preach , though he never come in the Pulpit , whereas such a Minister as is no where a Minister but in the Church , is like Achitophel , who set his house in order , and then hanged himselfe . The Word preached is like Aarons rod , if in the preachers hand , it is comely ; but if he cast it from him , it will prove a serpent .

But if the Preacher be a wicked man , Vvam carpe , spinam cave . Consider what he saith , not what he doth . Hear him as long as he sits in Moses chaire ; but meddle not with him , sitting in the seat of the scornful .

De scriptis Gentilium libenter assumit , Ecclesia ; Innocent. 3. l. 4. De sacr. Alt. myst . c. 4. siquid in ●eis probe dictum vel factum , agnoscit ; & tanquam mulieris captiva resecat ungues pilosque superfluos , ut ab alienâ superstuitate mundata ; thalamumque veritatis digna sit introire .

Thomas the Apostle converted the Indians , as Vesputius witnesseth ; Whose text was always Mat. 10.34 . Think not that I am come to send peace on earth : I came not to send peace , but a sword . He and his company preached so powerfully , that the hearers have wept , and bled , and died , for hearing their doctrine .

Of Chrysostome , in his preaching , it is said , he was used , not Aures titillare , but corda pungere , not to tickle mens eares , but to prick their hearts . He stoutly told Eudoxia the Empresse , that for her covetousnesse , she would be called a second Jesabel ; and to her threatning message , he answered , go , tell her , Nil nisi peccatum timeo , I am affraid of nothing but sin . He so took with hearts , that when he should have been silenced , the people cryed out , Satius est ut sol non luceat quàm non doceat Chrysostom●s ; It were better the sun should not shine , than that Crysostome should not teach .

Austin wished when Christ came , he might find him , Aut precantem , aut praedicantem . It s storied of Bonaventure , his words were not inflantia , but inflammantia . Of Wallaus , that when he left Middleborough , it seemed rather the children were to part with their father , than people with their Pastor .

Dionisius Areopagita begged these two things of God , 1. That he might know the truth himself . 2. And that he might preach it as he ought to others .

A congregation or multitude of several tempers , and conditions ( said Greg. Naz. ) is like an Harp of many strings ; hard to give every one a touch in preaching ; especially as may please all , and offend none .

Many will hear the Preacher for a little , as the People did Jeremy ; but if he please them not , Populus expetant placentia . please them not , they will even go so far in malice , as they will rise up against him , and seek his life .

But they who find fault with the Ministers , for preaching damnation to the wicked , come somewhat neer that Blasphemy of Alphonsus King of Spain , who said , That if he had been at the Creation , he would have made things better than now they are . He found fault with Gods works , these with his word . If they had penned the Scriptures , I suppose it would have been without damnation .

A Bucket either above or beside the cock , gets no water ; and people that are either above or withdraw from the Ordinances , Ruth 2. get no benefit . If Ruth will glean eares of corn , she must keep in Boaz field , and close by his servants .

Cry aloud , Isa. 58.1 . spare not , lift up thy voice like a trumpet , and shew my people their transgression , and the house of Jacob their sins .

Preach the word , 2 Tim. 4.2 . be instant in season , out of season .

Necessity is laid upon me , 1 Cor. 9.16 . yea , wo is unto me , if I preach not the Gospel .

Eloquence .

There is the vein of speaking , and there is vain speaking .

It is reported of Cyneas , that he conquered more Cities by his Eloquence , than his Master Pyrrhus did by his puissance .

Jerome stiled Eusebius , Romani Eloquii tubam .

Paul's speech and preaching was not with wisedome of words , nor with entising words of mans wisedome ; Floridè potius q●àm solidè . Ut placeret quàm ut doceret Sanctè magis quàm scit● . but in demonstration of the spirit and of power . And truely it is not good to put the sword of the Spirit into a velvet scabbard , that it cannot pierce . More to tickle the ear , than to affect the heart . It repented Austin ( as well it might ) that when he was young , he had preached more to please than to profit . The window must not be so painted , as to keep out the light . Gods holy things must be handled with fear and reverence , rather than with wit and dalliance .

Yet there is a lawful use of Rhetorick in Sermons ; so it be free from ostentation . Let Ministers set out the Word of God as skilfully and adornedly as they can , so as they still aym at the winning of souls . Omne tulit punctum , qui miscuit utile dulci. It 's excellent , at once both to please and profit , both to tickle the ear , and take the heart .

The Preacher sought to find out acceptable words . Eccles. 12.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Verba deside●i .

Contempt .

Judaeis primum erat apud Deum gratia , sed illi negligentes , indisciplinati & superbi postmedum facti & fiducia patrum inslati ; dum divina praecepta contemnunt , datam sibi gratiam perdiderunt .

Ingentia beneficia , flagitia , supplicia .

Good turns aggravate unkindnesses , and mens offences are encreased by their obligations . Ideò deteriores sumus ( saith Salvian ) quia meliores esse debemus . Men are therefore the worse , because they ought to be better . And shall be deeper in Hell , because Heaven was offered unto them , and they would not .

Mitiùs punietur Cicero quàm Catalina : non quòd bonus , sed quòd minùs malus . Heavy is the doom that abides Gospel-contemners . If Heathens shall be damned , then such shall be double-damned .

Wo unto thee Chorazin , wo unto thee Bethsaida ; — for I say unto you , Mat. 11.21 , 22. it shall be more tollerable for Tyre and Sidon , and the land of Sodom , at the day of judgement , than for you .

Hearing .

The Jewish Rabbins have observed amongst their hearers ; 1. Bernard ever when he came to the Church door , used to say , stay here all my worldly thoughts , and all vanity , that I may entertain heavenly meditations . Some like spunges , that wanting judgement , took all for truth that was taught them . 2. Others like an hour-glass , once out of the Church , and turned to some worldly imployments , they forget all they heard before . 3. A third sort like a streiner , that in hearing let go any thing that may be for their souls good ; and keep onely that which is of least account , and to as little use . 4. And lastly , others like unto a fine sieve ; hearing the Word with an honest heart , retaining what might be for their souls good , and letting go that which might hurt either themselves or others .

There be four things to hold the Word from slipping from us , 1. Meditation . 2. Conference . 3. Prayer . 4. Practice .

They say there is a way of castration by cutting off the eares ; Dr. Donn . by reason there are certain veines behind the ears , which if they be cut , disable a man from generation . Certain it is , if we intermit our ordinary course of hearing , there will follow a castration of the soul , and the soul will become an Eunuch , and we grow to a barrennesse , without any further fruit of good works .

Vbi non est auditus verbi , Luth. ibi non est domus Dei

Hear , Isa. 55.3 . and your souls shall live .

Reading .

Ad Dionysium demissa è Coelo vox , Apud Euseb. l. 7 Hist. cap. 6. lege omnia quaecunque in manus tuas venerint , quò probare quaeque & singula discernere potes . Read all whatsoever cometh into thine hands ; for thou shalt be able to weigh , to prove and to try all .

It s said , the Word read converted Cyprian . Yet as milk from the breasts is more nutritive , than when it hath stood , and the spirits are gone out of it ; so the Word preached rather than read , furthereth the souls growth . 1 Pet. 2.2 . 1 Tim. 4.13 . Thomas à Kempis was wont to say , he could find rest no where , Nisi in angulo cum libello . Father Latimer ( notwithstanding both his years and constant pains in preaching ) was at his book most diligently about two of the clock every morning . And Jerom exorted some godly women , to whom he wrote , not to lay the Bible out of their hands , until being overcome with sleep , and not able any longer to hold up their heads , they bowed them down , as it were to salute the leaves below them with a kisse .

Give attendance to reading .

Prayer .

As in a ship which is ready to sail , so soon as the sailes are hoised up , presently some skilful Mariner starteth to the Rudder ; so every morning wherein we rise from our rest , and make our selves ready to go on in our pilgrimage , let us first of all take heed unto our heart , for it is the Rudder of the whole body , let us knit it unto God .

Our tears onely and prayers being poured out abundantly , can quench the fiery indignation of Gods wrath : Our eyes therefore ( with David's and Jeremiah's ) should be a fountain of tears .

We should desire that our words in prayer , Plus valet unus sanctus orando , quàm innumeri p●ca●●●es praeliando . may not be like the way of a ship in the sea , where there is no impression .

Ethilfrid King of Northumberland , making war against the bordering Brittons , and hearing some Moncks did assist his enemies swords , with their devout Orizons , commands their spoil , with these words , if they pray to their God against us , Arma Ecclesiae praec●s . Reliqua arma parum prosunt then plainly they fight against us . Moses prayer prevailed more against Amaleck , than Israels sword .

Sometimes God hears slight prayers , to encourage ; sometimes not the strongest , to teach us we may not depend upon them .

As a Lawyer can make good sense out of his clyents confused instructions ; and a Parent knows what the childe meaneth , when yet cannot speak perfectly ; even so , he that searcheth the hearts , knoweth what is the mind of the Spirit , because he maketh intercession for the Saints , according to the will of God .

God will not hear the prayers even of his own children , Mald●nat . in Mat. 7.7 . when they ask either Mala or Malè , either things in their own nature bad , or not good for them , or good things for bad ends , Mat. 7.11 . James 4.2 , 3.

Take these rules for Prayer . 1. See there be due preparation . Consider thy self that prayest , a vile man , sinful dust and ashes : The Lord with whom thou hast to do , a most wise , holy and powerful Majesty : And meditate of the things thou art to beg , lest thy minde wander and be distracted . Multi enim dum ore loqu●ntur coelestia , Innocent. 3. l. 2. c. 51. de sacr. Altar . myst . corde meditantur terrena . 2. Pray for lawful things : We oft pray for mercies , as children for knives ; which when they have , they know not how to use . 3. Pray in the name of Jesus Christ . 4. Pray in faith , Quod à nobis avidiùs desideratur , ●o de nobis saaviùs laetatur . Greg. else we are like the waves of the sea , and shall obtain nothing . 5. Pray in fervency : A bird cannot stay in the air , without a continual motion of the wings ; neither can we persist in prayer , without constant work and labour . Precatio sine intentione , est sicut corpus sine anima ; so that the Jews wrote about the doors of their Synagogues . But Austins father said of Monica praying for her son , Dig●ior sequetur affectus , qu●m serventior praecedit affectus . Epist. 121. Omnis rogatio humilitate aget . Diu d●siderata dulciùs obtin●ntur . Impossibile est filium tantarum lachrymarum perire . And certainly , if that of Austin be true , then that prayer shall have the greatest efficacy , which hath the greatest fervency . 6. Pray in humility : This poor man cried , and the Lord heard him ; thou prayest , and art not heard ; quia dives es , because thou art rich in thy own conceit ; Austin in Psal. 34.6 . He sends the rich empty away . 7. Pray with importunity : A kinde of godly impudency ( saith Nazianzene ) is to be used in prayer . 8. Pray perseveringly .

And I adde , endeavour to walk up to prayers : Austin said , while he was unregenerate , he prayed , but it was tanquam nolens , for fashion , but I desired to have those sins kept up that I prayed against . But if we regard iniquity in our hearts , the Lord will not hear us .

Our Saviour in the dayes of his flesh was full of prayers ; Isaac went into the field to pray ; David was incumbred with the mighty affaires of the kingdome , yet he prayed thrice a day . In the worthy commendation of the great Master of the Rhodes , Turk . Hist. f. 580. one thing very considerable , is , that all the time he could spare from the necessary affaires of his weighty charge from assaults , and the natural refreshing of his body ; he bestowed in prayer and serving of God ; he oftentimes spent the greatest part of the night in the Church alone praying ; his head-piece , gorget , and gantlets lying by him : So that it was often said , that his devout prayers and carefulnesse would make the City invincible . Constantine was stamped in his coine , praying , he would especially be marked for that .

Two main motives to prayer , are , 1. Our necessities are many , for soul and body ; we are as houses that stand in need of continual reparations . 2. Our enemies are many , within and without : And there is no strength in us against this great multitude , unless God stand by us , and for us .

I give my self unto prayer . Hebr. I am prayer , that is , a man of prayer . Psal. 109.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Psalmes .

The Psalmes are the Souls Anatomy , the Laws Epitomy , the Gospels Index ; In a word , the Register , Enchiridion and Summary of the whole Bible .

Vain songs , are Songs sung to the world , lascivious Ballads , are Songs sung to the flesh ; Satirical libels are Songs sung to the Devil ; Only Psalms and Hymns , and spiritual Songs , making melody in the heart , are Songs sung to the Lord .

Spiritual silence is a sweeter note , than a loud ( if lewd ) Sonnet . If we will needs rejoyce , let us rejoyce in the Lord ; if we sing ( saith David ) let us sing to the Lord .

And truly none have such matter of rejoycing as the Saints , whose joy is so exceeding great , that they are neither able reticere nor recitare , neither to conceal , nor yet sufficiently to expresse it . For howsoever there be some pleadings in the Court of conscience every day , yet the godly make it Hilary terme all the year .

Papists forbid people to sing Psalmes , and permit onely Quiristers to sing , lest the musick should be marred ; but the Apostle biddeth every Saint to sing .

Minde Saint Austin , Quantum flevi in hymnis & canticis suavè sonantis Ecclesiae tuae , voces ille influebant auribus meis , & eliquobatur veritas tua in cor m●um , & ex eâ aestuabat i●dè affectus pietatis , & currebant lachrymae , Confes. 9. c. ● . & benè mihi erat cum eis .

Singing of Davids Psalmes under the Gospel , is an Ordinance of Christ . For , 1. The Apostle takes away Philosophical inventions , and Jewish traditions , and leaves that injoyned as a standing ordinance , Colos. 3. 2. The Apostle reckons it among durable duties , as prayer , redeeming the time , &c.

Spiritual Songs they are called , both because they are indited by the Spirit ; and because they spiritualize us in the use of them .

Is any merry ? let him sing Psalmes . James 5.13 .

Seal .

A Seal is for two ends , viz. Safety , and Secresie .

The Jews use to write on the back of their sealed Packets . Nun , Ch●t● ; Shin ; that is , Niddui , Cherem , and Shammatha ; all sorts of excommunication to him that shall offer to break up sealed businesses .

Sealing is used in three cases , to keep things 1. Secret , that they may not be seen . 2. Distinct , that they may not be confused . 3. Safe , that they may be forth-coming .

There is a sealing of Signation , and Obsignation .

To ratifie civility , 〈…〉 as Hest. 8.8 . And spiritually , as 2 Cor. 1.22 . & alibi .

Sacrament .

This word in so many letters and syllables is not indeed in the Scripture , no more than the word Trinity , Catholick , &c. but being now generally received , it is not to be rejected , seeing the Doctrine contained under it agreeth with the Scripture , and nothing thereby is added thereunto . The fathers of the Greek Church called these holy Rites mysteries , because the substance of them was onely known to the members of the Church , and hidden from others ; so the ancient Teachers of the Latine Church called them Sacraments , because of the affinity and nearness between them and a Sacrament .

A Sacrament properly is that solemn oath in war , Cicero de offic . l. 1. Gerrh . Lac. Commun . by which souldiers bound themselves to their chief Captain , ( for such was the discipline the old Romans in their wars . ) And Sacraments metaphorically are the Churches band , binding them to God ; so that when we are partakers of these holy signes , which God hath appointed in his Church , Est Sacramentum Sacrum & visibile signum invisibilis gratiae Dei , ad eam in nobis obsignand●m à Deo institutum . we do bind our selves to him , we do openly professe his true Religion ; we vow to fight under his banner against our enemies ; so that they are testimonies and tokens of the Covenant between God and us , that he is our God , and we bind our selves to be his people , to serve him , and no other God . And thus we may consider a Sacrament , as a visibe signe and seal ordained of God , whereby Christ and all his saving graces , by certaine outward Rites are signified , exhibited , and sealed up unto us .

Indeed a signe and seal differ one from another , as the generall from the the especial ; for every seal is a signe , but every signe is not a seal . A seal certifieth , assureth and confirmeth a thing ; a signe onely sheweth it , but a Sacrament doth both . It is a signe to signifie and represent ; a seal to ratifie and assure ; Aug. de Doct. Christ . l. 2. c. 1. an instrument to confer and convey Christ with all his benefits to , them that truly believe in him : A pledge unto us of Gods promises : a visible word , and as a notable glass wherein we may behold assured testimonies of Gods eternal favour , and of the abundant riches of his grace , which he bestoweth upon us .

The word of God may fitly be resembled to writings or evidences , and the Sacraments to seals , which the Lord alone putteth unto his own letters . Now God addeth them to the Word , not that the Word was not sufficient without them ; but for an help to our weaknesse ; that we might have lively pawnes before our eyes , of those things which we hear with our ears . And these he hath ordained to be seals of the Covenant of grace ; which although not needfull on Gods part , who is alwayes better than his word , yet are very requisite to succour us , who are prone to doubting : The Lord therefore hath added them to give us greater assurance , even as a Seale to a writing makes it more authentical . So that Sacraments are as a visible Sermon , preaching unto us most lively the promises of God ; that as the word we hear doth edifie and instruct the mind by the outward ears , so do the Sacraments by the eyes and other senses .

The essential parts of a Sacrament , are either , 1. Outward , which hath the signe , with the ceremony ordained , and the word , Or , 2. Inward , which is the matter or thing signified , viz. the saving benefits of Christ Jesus , and the priviledges of the Covenant of Grace ; that is , remission of sins , imputation of Christs righteousnesse , regeneration , adoption , &c.

Hence we must esteem Sacraments , not according to their outward value , but according to the blessing annexed in their lawful use . For in as much as they are significations and seals of such excellent things ; they are with all reverence to be handled and esteemed , even as means which exhibit to us , and confirm the best blessings of God .

Yet neither the Word , not Sacraments profit any thing without the Spirit ; this grace proceedeth from the holy Ghost , who is unto our faith as marrow unto the bones , as moisture unto the tree , and as a comfortable rain unto the fruits of the earth : If this inward Master and Teacher be wanting , the Sacraments can work no more in our mindes , than if the bright Sun should shine to the blind eyes , or a loud voice sound in deaf ears , or fruitful corn fall into the barren wildernesse , or a shower of rain fall upon the hard-stones . Hence whensoever we come unto these aright , the Spirit worketh in us , mollifying the hardnesse of our hearts , framing us unto new obedience , and assuring us that God offereth to us his own Sonne for our justification and salvation . Therefore learn whensoever we come to the Word and Sacraments , to crave the gracious assistance of the blessed Spirit , to guide , direct , and regenerate us to eternal life ; to sanctifie us , and to assure us of Gods endlesse favour in Christ Jesus .

It is the Spirit that quickneth , the flesh prefiteth nothing . John 6.63 .

Baptisme .

It is either , 1. Proper ; as bare cleansing and washing , Heb. 9.10 . Or , 2. Figurative .

And then it is , 1. Metaphorical , as affliction , Mat. 20.22 . 2. Synecdochical , put for the whole doctrine of John , Mat. 21.25 . 3. Allegorical , as repentant tears , Luke 7.38 . 4. Catexochen , for baptizing of Infants , or adults converted .

The School teacheth of three sorts of Baptism , 1. Fluminis per aquam . 2. Flaminis per spiritum . Ephes. 4.5 . 3. Sanguinis per Martyriuns .

But of all these three sorts , there is but one only Sacrament of Baptism , the which is one in three regards Vnum quia , 1. Ad unum . 2. In unum . 3. Per unum . 1. Once truly received , it is never to be reiterated again . Against the Marcionites , Hemerobaptists and others . 2. For that all of us are baptized into one Faith of our Lord Jesus Christ . For John's and Christ's baptisme differ not in substance , but in circumstance . 3. In regard of the water and words wherewith we baptize . We may not use any other element but water , nor any other words , but I baptize thee in the Name of the Father , and of the Son , and of the holy Ghost .

Verily , verily I say unto thee , Except a man be born of water , John 3.5 . and of the Spirit , he cannot enter into the Kingdom of God .

The Lords Supper .

There are four kindes of Suppers .

The 1. Sinners Supper . 2. Devils Supper . 3. Good mans Supper . 4. Lords Supper .

The sinner makes a supper to the Devil , Foenus pecuniae , funus animae . when in gaining the world , he loseth his soul . The Devil prepares a black banquet for sinners in Hell ; upon these two dishes , weeping and gnashing of teeth .

The good man provides a Supper unto God , when he opens the door of his heart , and suffers the words of exhortation to come in , Rev. 3.20 . But here of the last .

Against the Papists that say , the bread is really turned into flesh , Zwinglius saith well , Hi tentant Deum , qui dicunt miraculum ist hic Dei virtute fieri , ubi nemo sentit miraculum . Epist. ad Amic . quend . Durandus saith , verbum audimus , motum sentimus , modum nescimus , presentiam credimus .

Of the likeness that is betwixt Christs Incarnation and the Sacrament of the Lords Supper ; and how the one explaines the true nature of the other ; Theodoret hath an excellent parallel . Dialog. For , 1. As in Christ there are two natures , of God and man ; so in the Sacrament are two substances , the heavenly and the earthly . 2. As in Christ these two natures are truely and entirely ; so are those substances in the Sacrament . 3. As after the union those two natures make but one person , so after the consecration the two substances make but one Sacrament . 4. As the two natures are united without confusion , or abolition of either in Christ ; so in the Sacrament are the substances , heavenly and earthly , knit so , that each continueth what it was , and worketh answerably on us .

None but holy ought to approach this Table , — Procul hinc , procul ite profani . all others are strangers , who ought to be dealt withal , as , Exod. 29.33 . Rather ( saith Calvin , following Chrysostom ) will I suffer my self to be slain , than this hand of mine shall reach the holy elements , to those that have been judged contemners of God .

In all that come to the Lords Supper , there is required a fitness , 1. Fundamental , and 2. Actual .

Even of those that know God savingly ( saith one ) and are truly godly ( in the main ) it may truly be said , that they also serve the Devil , and not God , when , and as far as they fulfil the Devils pleasure , and are led by that learning which he hath taught the world , in and about the worship of God ; as when men joyn with polluted and mixt assemblies ( mixt I mean ; with openly prophane and scandalous persons , and such of whose interests in Christ they have no ground or proof at all ; ) in the service of the Lords Table .

Give not that which is holy unto the dogs . Mat. 7.6 . 1 Cor. 11.26 .

But let a man examine himself , and so let him eat of that bread , and drink of that cup.

Catechising .

Dr. Hall calls it , a preaching conference , in his Epistle Dedicatory to the book called , The old Religion . Erasmus , Munus arduum , & planè senile .

It hath been of antient use in the Christian Church : And in the Reformation it was one great means of propagating the Gospel .

Clemens Alexandrinus , Origen and Cyril , were Catechists .

If this were diligently used , both young and old should be better acquainted with the Principles of Religion ; and being wisely done , would be more profitable than Preaching without Catechising ; for want whereof , many that run to Sermons , have been found to be very ignorant of the main Principles of Religion .

Come ye children , hearken unto me : I will teach you the fear of the Lord . Psal. 34 . 1● .

The Sabbath .

God sepapated it from all other days of the week , for his worship .

The Sabbath of old had many priviledges , which no other day had . 1. The antiquity thereof . 2. It was written with Gods own finger . 3. There was a more exact rest observed in it ; therefore the Jews called it , a Sabbath of Sabbaths , or Regina Sabbathorum , the Queen of rests . 4. Gods own distinction , raining no Manna that day . 5. Other holy dayes were memorative , or figurative only ; but this was both memorative and figurative , ( which Bellarmine marks . ) 6. Other feasts might be transferred to it , but it might be transferred to none . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 7. The whole Week takes denomination from it , and is called a Sabbath , Luk. 18.12 . that is , in the Week .

Now our Christian Sabbath or religious rest , is called a Sabbath-day by our Saviour , Mat. 24.20 . Called therefore also the Lords day , Rev. 1.10 . as one of our Sacraments is called the Lords Supper , and the Table of the Lord , because instituted by him . Yet ( with grief be it spoken ) it is so observed by some , that it may more fitly be stiled Dies Daemoniacus , quàm Dominicus . Alsted . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. But let every one of us sanctifie it , that is , keep it spiritually , rejoycing in the meditation of Christs law , more than the rest of our bodies . For , external rest alone may be called the Sabbath of the Oxe or of the Ass , but the internal or secret rest , is true consecrating of a Sabbath .

It is observable , that though upon all days Christ was operative , and miraculous , Dr. J. T. yet chose he to do many of his miracles upon the Jews Sabbath ; And many reasons ( doubtless ) did concur and determine him to a more frequent working upon those days of publick ceremony and convention ; amongst which these may be two : 1. That he might draw off and separate Christianity from the yoke of Ceremonies , by abolishing and taking off the strictest Mosaical Rites . 2. And that he might do the work of abrogation and institution both at once .

So that he hath dissolved the bands of Moses , in this and other instances , ( principally in the sacred command for the Sabbath-day ) that now we are no more obliged to that rest , which the Jews religiously observed by prescript of the Law , Col. 2.16 . For that which now remains moral in it , is , that we do honour to God for the Creation ; and to that and all other purposes of Religion , separate and hallow a portion of our time .

Concerning the Lords day which now the Church observes , it was set apart in honour of the Resurrection ; And he who keeps that day most strictly , most religiously , he keeps it best , and most consonant to the designe of the Church ( from whence it had its positive institution ) the ends of Religion , and the interest of his soul .

The works that may be done on the Sabbath , are those of Piety . Charity . Necessity .

In Scripture , he that gathered sticks , was paid home with stones , Num. 15. The first blow given the German Churches , was upon the Sabbath-day , which they carelesly observed : And Prague was lost upon that day .

Sanctifying the Lords day , in the Primitive times , was a badge of Christianity . When the question was propounded , Servâsti Dominicum ? Hast thou kept the Sabbath ? The answer was returned , Christianus sum , intermittere non possum ; I am a Christian , and may not do otherwise .

That holy man Johanna , D●ùsius . when the Sabbath-day approached , put upon him his best apparel , and welcomed the Sabbath , going forth to meet and salute it , with Veni Sponsa mea , Come my sweet Spouse : He was glad of it , as the Bridegroom of the Bride .

Remember the Sabbath-day to keep it holy . Exod. 20.8 .

Kingdom of God

There is the Kingdom of God's 1. Power . 2. Grace . 3. Glory .

For the first , His throne is lofty , and dominion large : It being his powerful government , generally over the whole world , and every particular in it , even unto the sparrows on the house top , and hairs on our head , which he preserveth and disposeth of according to his own will and royal decree . Of this , Psal. 103.19 . Psal. 145.13 . Mat. 10.30 . Hereunto , Devils and all creatures whatsoever are subject .

The second signifies his special gracious government and rule over the Elect , whose hearts he enlightneth and guideth by his Spirit , effectually moving them to believe his promises , and do his will . Of this , Luk 17.21 . Rom. 14.17 .

And by the third , understand his blessed and glorious estate , wherein he reigneth with millions of Saints for ever and ever , full of heavenly majesty and felicity . Of this , 1 Cor. 6.9 . Luk. 22.16 . Called heavenly , 2 Tim. 4.18 .

Now of these two latter , the one is the means , the other the end ; for grace is the way to glory , holiness to happiness . Therefore ,

Seek ye first the kingdom of God , Mat. 6.33 . and his righteousness .

Gods Presence .

There is a twofold presence of God in his people : 1. Felt and perceived . 2. Secret and unknown .

Sometime God is not only present with his people , but also makes them sensibly perceive it ; as Simeon ; and therefore his mourning was turned to mirth , and his sobs to songs

Again , sometime God is present , but not felt ; and this secret presence sustains us in all temptations ; it ever leaveth life in our souls , like the tree , wherein life remains , when the leaves are gone .

Fear thou not , Isa. 41.10 . for I am with thee .

Church-Order and Discipline .

Order .

THe Church of God , is not a Den of Confusion , but an House of Order .

Ceremonies are of two sorts ; some are typical , others are of order : Those are abrogated , not these , saith Peter Martyr .

The Ceremonies of the Law , were primò mortales , postea mortuae , Légalia faerunt ante passionem Domini viva , statim post passionem mortuae , hodie sepulta . Aug● postremò mortiferae : So that to leave Christ for them , or to join Christ with them , is the plain way to destruction .

Yet such is the nature of misguided zeal , that under colour of weeding out Superstition , it will pluck up by the roots many plants of Paradise , and acts of true Religion .

God is the God of order ; therefore it is good to have respect in the Church , to things both real and ritual . For , Ordine servato , mundus servatur ; at illo Neglecto pessùm , totus & orbis abit . Order being kept , the World is kept ; but when That is neglected , all the World 's gone then .

Faith and Order , that is ( saith one ) Doctrine and Discipline ; these two make the Church fair as the Moon , cleer as the Sun , and terrible as an Army with banners .

Our Saviour caused the people whom he fed to keep order in their sitting on the grass ; they sate down rank by rank , as rows or borders of beds in a garden ; so the Greek imports : whereupon an Expositor noteth , Ordinatim res in Ecclesia faciendae , Order must be observed in the Church .

Let all things be done decently and in order . 1 Cor. 14.40 .

Reproof .

Wise men ever take a freedom of reproving , especially when vice is bold and daring : for when Modesty dies , Vertue is then upon the vanish .

Seasonable speech falling upon a prepared heart , hath oft a strong and sweet operation .

Friends ( as Bees ) are killed with the honey of Flattery , but quickned with the vinegar of Reproof . The Eagle , though she love her young ones dearly , yet she pincheth and beateth them out of the nest .

We must reprove mildly and lovingly , with soft words , but hard arguments . Gentle showers comfort the earth , where dashing showers drown the seed . A gentle reproof may soften , where a greater doth but harden .

Some warmth must be in a reproof , but it must not be scalding hot . Aegros quos potus fortis non curavit , ad salutem pristinam aqua tepens revocavit . They that could not be cured with strong Potions ( saith Gregory ) have been recovered with warm water .

We must take heed that our reproofs be not grounded upon mistakes . It is easie to blame what we do not apprehend . Many disfigure the opinions and practises of others , with conceits of their own . As the persons of the primitive Christians were often put into Lions or Bears skins , by their barbarous and Heathenish persecutors , and then baited with dogs ; So are the matters of too many later Christians debated .

We must also have a care , that in reproving other mens faults , we run not into the same our selves : We must not reprove pride with pride , check passion with passion , or speak against bitterness of spirit , with a bitter spirit . It 's possible our own corruptions may rise up against the corruptions of others ; But 't is very ridiculous to hear sin chiding vice .

Furthermore , Correct thy friend secretly , and commend him openly . Do not blab and blaze his fault abroad , to his grief and disgrace ; but clap a plaister of reproof upon the sore , and then ( Chirurgion-like ) cover it with thy hand , that the world may be never the wiser .

Quintilian reporteth of Vespasian , That he was patientissimus veri , very patient of truth , though never so tart . Queen Elizabeth was well pleased with Mr. Deering's plain dealing , 'T is said of Gerson ( that great Chancellor of Paris ) that Nulla re alia tantopere laetaretur , quàm si ab aliquo s●aternè & charitativ● redargueretur : He rejoyced in nothing so much , as in a friendly reprehension . Epist. l. 2. Ep. 37. Psal. 141.5 . Levit. 19.17 . Jud. 23. Ex igne Gehennali . Jerom. who told her in a Sermon , that once she was tanquam Ovis , but now , tanquam indomita Juvenca . And of Queen Anne ●ullen her mother it is said , that she was not only willing to be admonished , but required her Chaplains freely and plainly to tell her of whatsoever was amiss .

But expect it , Whoever is a Nathan to reprove , shall never want a Dathan to gainsay ; though such shall perish in the confusion of Korah . Vice usually goes armed : Touch it never so gently , yet ( like the nettle ) it will sting you ; And if you deal with it roughly and roundly , it swaggereth , as the Hebrew did with Moses , Who made thee a man of authority ? &c. Yea , Reproof is now adays become as stronger Physick , not fit for every complexion . Tange montes & fumigabunt ; Offer to wake men out of their sleep , and they will brawl with their best friends . But remember that of Gregory , Si ea quae nobis corrigenda sunt tacemus , valde delinquimus : And better it is that the Vine should bleed , than die .

Let the righteous smite me , it shall be a kindness ; and let him reprove me , it shall be an excellent oil , which shall not break my head .

Thou shalt not hate thy brother in thine heart ; thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him .

— And others save with fear , pulling them out of the fire .

Power of the Keyes .

God hath made his Ministers stewards in his house , as Obadiah was in Ahab's house , and as Eliakim in Hezekiah's . And in this sense God hath laid upon them the key of the house of David ; to open , and none shall shut ; and to shut , and none shall open . Isa. 22.22 .

Read also Mat. 16.19 . & 1 Cor. 4.1 .

Excommunication .

Est Ecclesiae sententia , praeunte legitimâ cognitione , prolata in Dei nomine & authoritate , quâ declaratur quispiam ejusdem Ecclesiae socius , si scelere aliquo , vel contumaciâ Ecclesiam offenderit , & re●ipiscere ad adificationem Ecclesiae recuset , ex Christi mandato justè exclusus ex Sanctorum communione , sive ex Dei Ecclesiae corpore .

Erastus contends very fiercely with Calvin and Beza , Est enim Execratio res tristis & mali ominis . about Excommunication , denying the Church any such power . The very Heathens had their publike Execrations , not rashly to be used against any ; as Plutarch witnesseth . The Jews had their three sorts of Excommunication , one heavier than another , viz. Niddui , Cherem , Shamatha , or Maranatha ; which they derive as low as from Hen●ch , Jud. 14. Answerable to which , we have three parts or degrees of Church-censure :

Viz. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Suspensio & Exclusio . 3. Excommunicatio .

The end and scope of which is , Purgativa respectu Ecclesiae , preservativa respectu fidelium , sanativa respectu delinqu●ntis . Aquin. That the wicked may be corrected , Scandal removed , the Church and Ordinances kept unpolluted , Infection prevented , the Excommunicated person ashamed , amended and restored , others warned , and Gods judgments avoided .

The Church must be careful to avoid Rashness in proceedings . Plutarch highly commends that Athenian Priest , that being commanded by the people to curse Alcibiades , refused to do it : Whereas the Pope is said ( Wasp-like ) no sooner to be angry , but out comes a sting , an Excommunication . And withall , that she cast not out Jonas , whilst she keeps Cham in the Ark.

Read Mat. 18.15 , 16 , 17 , &c. And , 1 Cor. 5.3 , 4 , 5 , 7.

Shame .

Men usually palliate and cover their vice , under the cloak and name of some vertue ; base covetousnesse , they call good husbrandry , and prodigality , bounty : They blush not at the fact , though they be ashamed of the title ; this shews , that the sense of shame is one of the strongest restraints to keep man from sin ; Dallnight . Aph. and the last passion that leaves him . He therefore that is once past this apprehension , le ts loose the reins of his own will , and abandons himself to all madnesse of mischief .

But this know , that all and every sin ( however varnished ) is an excrementitious superfluity , or superfluous excrement , Jam. 1.21 . not onely shameful , Superfluitas , à superflu●●do . but also baneful to the soul ; out with it therefore ; Retentio excrementorum , est Parens morborum .

Were they ashamed when they had committed abomination ? nay , they were not at all ashamed , neither could they blush . Jerem. 6.25 .

Doctrine of Devils .

Impostour .

The Devil ( as Gods Ape ) works effectually in his , and by his agents upon others . By corrupt teachers he catcheth men , as a cunning fisher by one fish catcheth another , that he may feed upon both .

I have read of a Friar ( or rather a lyar ) who promised to shew an holy relique , an Arch-angels feather , but it being stollen away , and a coal placed in the room ; the nimble jugler perswaded his Auditory ; they were unworthy to see so great a Relique ; but God had sent instead of it , one of the very coales , with which St. Lawrence was broiled to death .

It were well if such deceivers were served in their kinde , as one Verconius was in the time of Alexander Severus ; who pretending that by his familiarity with Alexander , he could prefer peoples petitions ; and so got their money ; Fumo pereat , qui fumum vendidit . Reusn . was upon his being convicted before the Emperour , adjudged to be hanged up in a chimney , and so perish with smoke , for that he sold smoke to the people .

Evil men and seducers shall wax worse and worse , deceiving , 2 Tim. 3.13 . and being deceived .

Miracles .

True Miracles do as far exceed naturals , as naturals do artificials . Miracula quae sunt à Deo multis nobis distinguuntur à fi●tis miraculis damonum . A Miracle is ever above , beside or against nature , and second causes ; such as whereof there can be no natural reason possibly rendred ; no , though it be hid from us . Therefore the Devil himself , he may juggle and cast a mist but he cannot do a true Miracle .

Miracles are called , Signa , quia significant . Prodigia , quòd porrò dicant .

Some call them Praedicidia , because they do praedicere aliquid mali ; But there are also Miracles of mercy .

The Gospel at the beginning was adorned with many Miracles ,

Because , 1. It seemed strange to the world , a new Doctrine . 2. It seemed repugnant to the Law of Moses , instituted by God . 3. It could not be proved and confirmed by natural Reasons .

But now since the famous Miracles of Christs Resurrection , Ascention into heaven , of the sending of the holy Ghost , the spreading of the Gospel over all the world ; we must not still curiously gape after Miracles . Those wherewith God honoured the Gospel at the first , were sufficient for the confirmation of it to all posterity .

The rich man in hell would fain have had a Miracle , for the saving of his brethren : Lazarus must be sent from the dead to them ; but it was answered him , they have Moses and the Prophets , Qui adhuc prodigia ut credat , inquirit , magnum est ipse Prodigium . that is enough ; if we will not believe for the preaching of the Word , all the Miracles in the world will not save us . He that now requireth Miracles for the confirmation of his faith , is himself a great Miracle , saith Austin . Manna ceased when they came into Canaan ; as if it would say , ye need no Miracles , now ye have means .

Yet the Gospel at this day hath many Miracles , There were seven Miracles at Christs death , but the conversion of the thief was the greatest , in it all the rest were included . though they be not observed : men are metamorphosed and changed by it : Of proud they become humble ; of Devils , Saints , Men are raised from the death of sinne by it ; they that were blind in the knowledge of Christ , are come to a clear sight in matters of Religion : they that were lame , and could not walk in the way to the kingdome of heaven , are made to run cheerfully in it : They that were dumb , and could not speak for Christ , are made to speak wisely and boldly in his quarrel .

There be counterfeit Miracles . Mi●anda non miracula .

1. Sometimes they seem to be , that which they are not , as blood in the Papists breaden god , a meer cousenage .

2. They may be wrought by a natural cause , which men see not , nor can comprehend . At best , Miracles make not a man just or righteous , but famous , Fulgen. As Mahomets iron chest , hanging aloft by loadstones . The Lamp in Venus Temple burning continually , by the stone Asbestus , which was found in Arcadia .

3. If they be to confirm falshood . Whereas a true Miracle is effected by the power of God , exceedeth the bounds of Nature , and is for the confirmation of the Truth .

Let us then take heed of curiositie , or enquiries farther than Gods Word .

An evil and adulterous generation seeketh after a sign . Mat. 1● . 39 .

Errour .

Errours in Theologie and Philosophie crept in , for that men of sublime wit , sought truth in their own little world , and not in the great and common world ; saith Heraclitus .

Novelties in Divinity are to be avoided ; that of Tertullian being true , Primum quodque verissimum .

As glasses cannot strengthen one another , but may easily break one another ; and bubbles in the water deface one another : So false holds and errours may destroy one the other , but they can in no wise establish one the other .

Errour is fruitful , Usque quáque fidei ven●na non cessant spargere . Aug. and ever declining from bad to worse . Witnesse

Pharisees ] Hierom deriveth their Pedigree from Pharez , mentioned , Mat. 1. But he is deceived ; It being most like they took their name either of Pharash , to expound , Or ( as some will ) of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Expandere , concerning which in the next page . they being Interpreters of the Law ; or of Pharesh to separate ; they being highly conceited of themselves , and apt to say unto others , stand farther off , for I am holier than thou . Josephus saith , they seemed to outstrip all others , both in height of holinesse , and depth of learning .

They went very far in works of Piety , for they made long prayers ; in works of Charity , for they gave much almes ; in works of Equity , for they tithed mint , anise and cummin ; And in works of courtesie , for they invited Christ often . In a word , they were the most exact and accurate sect of that religion , as St. Paul ( who once was one of them ) beareth them witnesse .

But though these persons did seem t' have taken up their seats in heaven aforehand , yet , wrong ends being propounded , and these things rested in , their best works were but beautiful abominations , and their practice a smooth way to Hell .

These did make broad their Phylacteries , &c. which were ribands of blew silk ; Or ( as some say ) scrowles of Parchment , Vanissimi profectò Pharsaei illi , qui cum ipsi non servarent in Cordè mandata at membranulas decalogi complicantes & quasi coronam capiti facientes , Phylacterium ex suà proprietate , custoditorium est . Bod. upon which the Law being first wrought or written , they bound it upon their garments . The summe is , God had commanded them to bind the Law to their hand , and before their eyes , wherein ( as Hierom and Theophylact well interpret it ) he meant the meditation and practice of his Law . They ( saith a learned Author ) like to the foolish Patient , which when the Physician bids him take the prescript , eats up the paper ; If they could get a list of Parchment , upon their left arme next their heart , and another scrole to tye upon their forehead , or ( if these be denied ) a red thread in their hand ; thought they might say ( with King Saul ) Blessed be thou of the Lord , I have done the commandment of the Lord . Thus they went about , as it were clothed with the Word of God , but his Word was far from their hearts , neither did it appear in their lives .

Sadduces ] Never a barrel better herring . These were a brutish sect and sort of the Jews , that held monstrous opinions ; some of them are set down , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Erasm . Adag . Act. 23.8 . divers others more grosse may be read of in Josephus . Amongst other , they held , that all the reward that righteous men are to look for , is here in this world . The occasion is said to be this , when Antigonus taught , R. Nathan . that we must not serve God for wages , his scholars understood him , as if he had utterly denied all future rewards or recompence attending a godly life ; And thence framed their heresie , denying the Resurrection , world to come , &c.

Herodians ] They were such as were of Herods Religion ; as one would say , of the Kings Religion ; because they followed the Decrees and examples of the Emperors .

Some will have it , they were a sect of people , who said , Sic Tertul. Epiphan. Chrysost. Theophylact. & Hieron . uno ore affirmant . Herod was the Messias , because by the Decree of the Roman Senate , when the Scepter departed from Judah , he was declared King .

Nicolaitans ] They were a sect of Hereticks , which sprung up about fifty years after Christ . Many think they arose of Nicolas , one of the seven Deacons . Perhaps of some other Nicolas ; or at most , that under that name they vented their damnable and poisonful doctrine .

These held all bodily lusts lawful , a promiscuous use of women ; and with their bodily whoredom , they maintained spiritual . In a word , they taught and practised such beastly filthiness , Aug. as is not to be named , Rev. 2.14 , 15.

Pelagians ] From a Monk of Bangor , Morgan by name , Hence Aug. Quid eo Pelago vult mergi Pelagius , unde per petram liberatus est Petrus ? who travelling beyond sea to spread his heresie , called himself Pelagius , by a Greek word of the same signification , because it sounded better in the ears of forraign Nations .

Vbiquitarians ] This fiction began about the time of Berengarius , was fostered and furthered by Gerson Chancellor of Paris ; But this being cast out of France , Luther brought back into the Churches of Germany , &c. But well said that good woman , who being asked by the Bishops , Dost thou believe that the body of Christ is really and substantially in the Sacrament ? Act. and Mon. I believe ( said she ) that that is a real and substantiallie .

Arminians ] The followers of Arminius , maintaining a propitiation made , or a sacrifice offered by Christ for all : And leaving the death of Christ , in the hand of mans free-will , assisted onely by general grace , to make it effectual to himself , or not .

Antinomians ] Istebius Agricola , was the first , who with his followers held unsound opinions ; That the Law and works belong onely to Rome ; That St. Peter understood not Christian liberty , Sentiunt Christianis non ampliùs lege Dei morali opus esse , nec Decalogum in Ecclesiâ Christianá praedicandum , quia fideles sunt per spiritum renati . when he wrote , Make your calling and election sure ; That good works were Perniciosa ad salutem , &c. with such trash . All which he afterwards condemned and recanted in a publick Auditory ; but relapsed after Luthers death into the same error . He hath at this day many followers , holding the like , and other strange opinions ; That God is never displeased with his people , though they fall into adultery , or the like sin , no not with a fatherly displeasure ; That God never chastiseth his people for any sin , no not with a fatherly chastisement ; That God seeth no sin in his Elect ; that the very being of sin is abolished out of Gods sight , that they cannot sin , and if they do , it is not they , but sin that dwelleth in them ; which was once an answer of a female Antinomian , Mr. ●ey his light for smoke when demanded by her Mistresse , how stollen linnens and other things came into her chest ? although at first stifly denied .

Millenaries ] They are not content to affirm , that after the fall of Antichrist , the Jews all have a glorious conversion , and the whole Church such an happy Halcion , as never before ; But also that the Martyrs shall then have their first resurrection , and shall with Christ raigne upon earth a thousand years in all worldly delights , Homo Ingenii pertenuis . &c. which seems an addition to the text they ground it upon , Rev. 20.4 . Or at least such an earthly raign cannot be inferred . This is as ancient as Corinthus the heretick , and Papias ( Scholar to Saint John ) a man much reverenced for opinion of his holinesse , but ( saith Eusebius ) not oppressed with wit .

Anabaptists ] Quo hominum genere , Rhenan . in Ep. ante opera Origen . nihil inanius , nihil pestilentius , nihil exitialius hic orbis vidit unquam .

One of late saith , Anabaptists play the Devils part , in accusing their own children , and disputing them out of the Church , and Covenant of Christ ; affirming them to be no disciples , no servants of God , nor holy , when God saith the contrary , 1 Cor. 7.14 .

Ranters ] Speaking great swelling words of vanity , they assure through the lusts of the flesh , Joh. Manl. loc. com. 322. & 490. As the Arrians , Negunt fi●ium de essentiâ patris genitum , coaeternum , ceaequalem , & secundum personam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Patri . And many moe . through much wantonnesse , those that were clean ( for a little , or a while , as some read ) escaped from them who live in errour . He●serus and Monetarius corrupted many matrons whom they had drawn to their side . David George a ring-leader amongst them , was so far from accounting adulteries , fornication , incest , &c. to be sins , that he did recommend them to his most perfect scholars , as acts of grace and mortification . And are not our Ranters ( as they call themselves ) come up to him , and gone beyond him in their most prodigious opinions and practices ?

I might be infinite , but enough of that which is worse than nothing , I being as weary of mentioning them , as Rebecca was of conversing with the daughters of Heth. All these can conspire against the truth , though they cannot consent among themselves . Dr. Featly . But as mettal upon mettal is no good Heraldry , so error upon error is no good Divinity .

Errors are best discerned , when most incurable .

Ye therefore , 2 Pet. 3.17 . beloved , seeing ye know these things before , beware lest ye also being led away with the errour of the wicked , fall from your own stedfastnesse .

Heresie .

The best of men may erre from the truth , James 5.19 . what Saint is recorded in the Word of God , whose failings and errours are not recorded ? Tho Elect may be sometimes led aside , Haereticum hominem faciunt haec tria conjuncta , Error , evictio & con●●acta . yet not totally nor finally , and very hardly into grosse errours , Mat. 24.24 .

Heresie ( saith one ) Est impugnare Dei veritati cum perseverantiâ . Another , there must be in it , Error in ratione , & pertinatio in voluntate . Best of all thus . An errour strictly and properly taken , is that we hold or do , out of bare ignorance of the truth . But Heresie is an Errour and more , having these three things in it , Viz. 1. In regard of the matter , it must be in some great and fundamental truths . 2. It is accompanied with pertinacy and obstinacy , after clear light offered . 3. There is in it , a taking of pleasure or delight . It is numbred among the lusts of the flesh , Gal. 5.20 .

Hereticks ( like the dog in the fable ) lose the substance of Religion , while they gape too earnestly at the shadow .

Fire proves gold , the furnace vessels , tribulation friends , wars good subjects , Permittit Deus haereses , ut qui probati sunt appareant . and schisme or heresie the true Christian . Therefore it behoves that there be heresies in the Church ; as it is necessary there should be poison and venemous creatures in the world , because out of them God will work medicines , 1 Cor. 11.19 .

Tertullian compares hereticks to the sepiae , a kind of fish ; who lest they should be taken of their pursuers , cast behind them abundance of black matter , and so escape out of sight .

Epiphanius was semper haereticorum acerrimus oppugnator . And Knox the Scottish Divine , he so fully answered all his adversaries objections , Lot . Com. Heresie is exceedingly infectious , and for most part mortal ; hence the Italian Proverb , Jealousie , Frensie , and Heresie can hardly be cured . Tit. 3. 〈…〉 that one of them said , I see all our shifts will serve nothing before God , they serve us in so small stead before men .

All heresies are found to flow ( saith Chemnitius ) either from the superstitious pride of Samosatenus , or from the sophistry of Arrius , or from the ignorance of Aelius . These mens wits will better serve them to devise a thousand shifts to elude the truth , than their pride will suffer them to acknowledge it . And here St. Pauls rule takes place ,

A man that is an heretick , after the first and second admonition reject : Knowing that he that is such , is subverted , and sinneth , being condemned of himself . See Hos. 4.17 .

Blasphemie .

Blasphemers set their mouths against heaven , Blasphemous speeches , Leviter volant , sed non leviter violant . and their words are stout against God . Such are all desperate speeches , imposing upon God , any thing unbeseeming of his Majestie , which he can by no means away with .

The Church-Historian reports of Julian the Apostate , that when he was wounded in the battel against the Parthians , he took of his blood , Theod. l. 3.6.20 Niceph. l. 10. c. 35. and threw it up to heaven , he stretcheth out his hand against God , saying , in derision of Christ ; O Galilaean , thou hast overcome : This outward gesture of his body expressed the secret indignation of his minde . ( And indeed , blaspheming of God , Vicisti Galilae● . properly taken , is ever joyned with an intent to cast reproach upon God . ) Amalachit● Israelitas in exitu de Egypto vel ob lassitudinem vel ob legalem immunditiem extra castra degentes ●cciderunt , & corum circumcisionem amputatam in subsannationem Dei projecerunt in coelum . Euseb. l. 2. c. 6. And it is observed by Hierom , who saith , he received it from the tradition of the Jews , that the Amalekites who were professed enemies to them , did lie upon the watch , to take all advantages against them ; In their march from Aegypt to Canaan , and when at any time they turned aside out of the way , either because of legal uncleannesse , or upon any natural necessity , they would fall upon them and slay them ; which being done ; they cut off that member which had the seal of the Covenant ( Circumcision ) upon it , and with their hand stretched out , threw it up toward heaven , as if they would challenge God himself to revenge their blasphemy of him , and the contempt of that sacred institution .

Such was the blasphemy of Caius Caligula , that he set up his picture in many places , and claimed mens prayers unto himself , and dedicated the Temple in the holy City to his proper use , translating and consecrating the name to new Caius , as a famous God . This was far beyond the Bishop of Constantinople , who onely desiring to be called Universal , Gregory the great calls it , N●m●nistud blasphemia .

It is a sin against the light of Nature , which Princes have severely punished , some by searing their lips with an hot iron , and others with death . The very Turks cannot endure them that wound the eares of heaven , but punish the Christians their Prisoners , when they through impatience or desperateness do blaspheme Christ . But how piercing is it to the heart of God and his people ? visible vengeance hath fallen upon such wretches , and they have come to a fearful end .

Mr. Anno 1553. in Helvetia at a town 3. miles distant from Lucerna , on a Lords day , under the town-wall . The truth of this relation is farther attested by others . Iob Tincelius . Philip Loincerus . Theat. Hist. p. 142. Isa. 37.23 . Psal. 42.10 . Psal. 56.7 . Trapp in his Exposition on Malachy , recites a terrible story out of Andrew Musculus , concerning a desperate Dice-player , who having lost a great deal of money , swore that if he lost the next cast , he would sling his dagger at the face of God . He lost it , and in a rage threw up his daggar with all his might toward heaven . The daggar vanished in the ayr , and was seen no more : five drops of blood fell down upon the table where they were playing , which could never be washed out ( part of it is still kept in the town for a Monument ) and the blasphemer was fetcht away presently body and soul by the Devil , with such an horrible noise , as affrighted the whole town . The other two came to a miserable end shortly after .

Whom hast thou reproached and blasphemed ? and against whom hast thou exalted thy voice , and lifted up thine eyes on high ? even against the holy one of Israel .

As with a sword in my bones , mine enemies reproach me ; while they say daily unto me , where is thy God ?

Shall they escape by iniquity ? in thine anger cast down the people , O God .

Types . ΤΥΠΟΙ .

A Type is a shadow of things to come . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Typus vestigium , figura , exemplar , forma , signum rei futurae . Sometimes called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , subostentio , obscura repraesentatio ; & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 umbra . Heb. 9.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . All that was in the Ceremonial Law , were types of our Saviour Christ , and of the Kingdom of heaven . The Sanctuary a shadow of heaven , the Tabernacle of Christs body ; the High-Priests of Christ : Their sacrifices types of his : the brazen serpent a figure of him , &c. They had the shadow , and we the substance .

The Levitical Ordinance is also called a figure or Parable . That is , such a form of service , as intimated some greater matter , than to the sense appeared ; And called upon the people to look through the type to the truth of things , through the history to the mystery .

When the sun is behind , the shadow is before ; when the sun is before , the shadow is behind . So was it in Christ to them of old . This Sun was behind , and therefore the Law or shadow was before ; to us under grace the Sun is before ; and so now the Ceremonies of the Law , those shadows are behind , yea vanished .

Which are a shadow of things to come , Colos. 2.17 . but the body is of Christ .

Priest .

The name of a Priest is an honourable name in the book of God , not a name of reproach and contempt . Sacerdos , q●sacer dux ; docens , ●rans , ●fferens . Artaxerxes in his letter to Ezra gives him an honourable title . Ezr. 7.12 .

There was a worthy and glorious Priesthood under the Law : An High Priest in goodly apparel , &c. Besides him there were a great number of Priests and Levites , throughout all the towns and Cities of Israel ; they offered the sacrifices of the people , made an attonement for them , and instructed them in the wayes of the Lord .

Yet all these are nothing to our Saviour Christ ; he excels them as much as the sun doth the starres , or the body the shadow .

The Priests lips should preserve knowledge ; Mal. 2.7 . and they should seek the Law at his mouth : for he is the messenger of the Lord of hosts .

Melchisedeck .

In the sacred Scriptures he is said to be the Priest of the most high God , Euseb. hist. Eccles. l. 8. c. 4. so consecrated and ordained , neither by any oile prepared of man for that purpose , neither by succession of kindred attaining to the Priest-hood , as the manner was among the Hebrews . Wherefore our Saviour according unto that order , not of them which received signes and shadowes , is published by an oath , Christ and Priest . So that the history delivereth unto us , neither corporally annointed among the Jews , nor born of the Priestly tribe , but of God himself before the day-star , that is , being in essence before the constitution of all wordly creatures , immortal , possessing a Priest-hood that never perisheth by reason of age , but lasteth world without end .

The thing concealed by Moses is the eternity of Melchisedeck : not indeed , but in respect of Moses history . He is introduced by him on the suddain , as if he came then presently from heaven , and returned thither again : for Moses never spake of him before nor after . Gen. 14. So that whether he were Shem ( as the Hebrew Doctors and others ) or some other , is not easy to determine . The Melchisedechian Hereticks held that he was the Holy Ghost , or at least some created Angel . Others say , it was Christ himself , under the habit of a King and Priest . It is most probable that he was a mortal man , and a Canaanite , but yet a most righteous man , and a Priest of the most High God by special dispensation ; and so a pledge and first-fruits of the calling of the Gentiles , to the knowledge and obedience of Jesus Christ , of whom he was a lively Type . And that Kedarlaomer and the other Kings that over-ran the countrey , and spoiled it , forbeare out of reverence to the man and his office , to meddle with his Territories . He is said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not because he had no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , stock or kindred ; but because there is no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no mention of it , no commemoration of his kindred in the Scripture . Without father and mother he was , not in respect of generation , but in respect cofommemoration ; his parents are not mentioned , no more are Jobs , nor the three childrens . Chrys. Theoph. And for his eternity , he was without beginning of dayes , quia hoc scriptum non est ; Christus , quia non habet initium .

Tedious I might be ( saith Dr. Reynolds ) in insisting on this point , who Melchisedech was , But when I find the Holy Ghost purposely concealing his name , In Psal. 110. Genealogy , beginning , ending and descent ; and that to special purpose ; I cannot but wonder that men should toile themselves in the dark , to find out that of which they have not the least ground of solid conjecture , and the inevidence thereof is expressely recorded , to make Melchisedech thereby the fitter Type of Christs everlasting Priesthood .

The Lord hath sworn , and will not repent , thou art a Priest for ever , Psal. 110.4 . after the order of Melchisedech .

Sacrifice .

Amongst the Heathens , whatsoever was burnt or offered up unto the Gods upon an Altar , it had the name of a sacrifice : And sometimes it was called victima , quod vincta ad ar as stabat , because the beast that was to be sacrificed , stood bound unto the Altar . Sometimes Hostia , from an Obsolete verb hostio , which is to strike ; because certain under-officers called in Latine Papae ( standing by the Altars , all their upper parts naked , and a lawral garland upon their head ) did hostiare victimam , strike down and kill the sacrifice . Others are of opinion , that this name Hostia is taken from Hostis , Ovid. an enemy ; according to that of the Poet , Hostibus à domitis hostia nomen habet : Because either before warre to procure the Gods favour , or after warre in token of thankfulness , they did hostiam ferire , offer up the sacrifice .

There were divers sorts of sacrifices among the Jews . 1. Whole burnt-offerings . 2. Trespass-offerings . 3. Sin-offerings . 4. Peace-offering .

The sacrifices we are principally to offer up now , V●● Dei est , purum , gratissima victima , pectus . Naz. are , 1. Christ is to be offered up daily to God , as the Propitiation for our sins . 2. A brokon and contrite heart . 3. Prayer and thanksgiving to God . 4. We must offer our selves .

— An Holy Priesthood to offer up spiritual sacrifice , 1 Pet. 2.5 . acceptable to God by Jesus Christ .

Four things commend the sacrifice of Christ 1. Sufficientia , quoad pretium . 2. Efficacia , contra peccatum . 3. Gloria , quoad Praemium . 4. Victori● , quoad adversarium .

As man had sinned , so the blood of man must be poured out for the sin of man : yea , the blood of such a man as knew no sin : A sinner cannot satisfy for sinners . Neither was he to be a meer man , but God and man : The power of man is finite , the power of God is infinite : Therefore he that delivered us from sin , offered up himself by his eternal Deity .

Blood .

Quid est sanguis quam rubens humor ? quid caro quam terra conversa in figuras suas ? Tertul.

Robert Samuel Martyr , said , our bloodshed for the Gospel shall preach it with more fruit , Act. & Mon. Sanguis Martyrum s●men Eccles● . and greater furtherance , than did our mouths , lives and writings ; as did the blood of Abel and Stephen , and many moe .

As Christ was man consisting of flesh and blood , so he was also God , an eternal and incomprehensible Spirit . From this infinite and unspeakable Deity , the blood of Christ receivs a power to make satisfaction for our sins . Wherupon it is called the blood of God , Act. 20.28 . So it is called by a communication of Properties , & to set forth the incomparable value and vertue thereof . The blood of Martyrs was offered up by the assistance of the Holy Ghost , yet it was not meritorious : It was the power of the Deity that made Christs blood meritorious : That gave both value and vertue to it , both to satisfy and to sanctify . And so we come to have a double benefit by the blood of Christ , justification and sanctification from sins , which are dead works .

The blood of Christ may be considered two wayes in the work of redemption , 1. As the price of our Redemption , Eph. 1.7 . 2. As it carries the right of Redemption . Blood implies neernesse of relation , Act. 17.26 . As the blood of Adam runs in the veines of all his posterity , and so there is a natural relation among all mankind ; So God hath made Christ and us of one blood , Heb. 2.14 . Christ as God had power to redeem us ; but as being Immanuel , God with us , he had also a right to redeem us .

The Pelican with her blood both feeds her young , and cureth them being s●ung with serpents ; This is applicable to Christ in a spiritual sence . The Idolaters offered the blood of their sons and daughters to their Idols , but they would not offer their own : But Christ gave not any blood but his own , by his own blood he made a way into Heaven for us . Constantine being told , that nothing would cure his Leprosie but the blood of Infants ; would rather dye : But Christ was content his blood should be shed to cure us . A mother brings up her child with her owne milke , but Christ his children with his owne blood .

Is not this the water ( said David . 2 Sam. 23.17 . ) for the which three worthy men ventured their lives ? he would not drink of it though very thirsty . Our swearing , drunkenness , &c. these cost the blood of the Son of God : We are washed from them in the blood of Christ , and shall we wollow in them ? When we are provoked to sin , let us reason with our selves ; Indeed the water of these sins is sweet , but did it not cost the blood of Christ ? We think sin to be nothing , yet all the Martyrs on the earth , and all the Angels in heaven could not have freed us from 〈◊〉 Christs blood is the price of our redemption , the Son of God must shed his blood for it . Therefore let the consideration hereof be a perpetual bridle to restrain us from sin .

Without shedding of blood is no remission . Hebr. 9.22 .

Mass .

A certain Sorbonist finding it written in the end of St. Paul's Epistles , Missa est , Buxto f. &c. bragged he had found the Mass in the Bible . And another in reading in Joh. 1.41 . Invenimus Messiam , made the same conclusion . Some of them ( as Bellarmine for one ) would fain ground it on Malac. 1.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Others fetch the Missa from an Hebrew word which signifyes tribute , coming of another which signifies to melt ( because it many times melteth away mens estates ) Rectè quidem , Rivet . per Missam scilicet piet as omnis liquefacta & dissoluta .

Upon these words , Heb. 7.18 . Reprobatio quidem fit praecedentis mandat● , &c. Here the Jesuites shew themselves very acute , their wit mounteth above the Moon . The old Mandate ( say they ) is gone , viz. the Levitical Priesthood , with the sacrifices thereof : And the new Mandate is come in the room thereof ; that is , the Gospel with the sacrifice thereof , the Mass . Whereof Maunday Thursday 〈◊〉 his name ; quasi Mandat Thursday ; because then the old Mandate of the ●ascal Lambe was abolished , and the new Mandate of the sacrifice of the Mass was ordained in the supper . Indeed Dr. Jones well observes , it was once called Shear-Thursday , because the Priests did shear their hair and shave their crownes on that day● : Afterwards it had the name of Maunday Thursday , not of the Latine word Mandâtum ( that is far fetched ) but rather of the English word Maund or basket , because the People brought their provision for feasting on that day in such . To love one another is called the new Mandate , but the supper hath never that name . But here the Jesuites ( it may be ) make this note , rather to shew their wit than Divinity .

Object . In the time of the Law there was many sacrifycing Priests , but now in the time of the Gospel , there is but one sacrificing Priest , and that is our Saviour Christ , which offered one sacrifice once for the sins of the world . Indeed spiritually we are all Priests to offer spiritual sacrifices to God : but there is no Priest to offer an external sacrifice for sin , but Christ . This is firm there is but one sacrifice of the New Testament , whereby the daily sacrifice of the Mass is over thrown .

There is but one bloody sacrifice , which was once offered on the crosse , but there is an unbloody sacrifice , which Christ instituted at his last Supper , Cum faciam vitulâ pro f●●gibus ipse venito . where the body and blood of Christ are offered under the similitudes of bread and wine ; which is a commemoration and an applification of his sacrifice on the crosse to us● for Christ said to his Disciples , Hoc facite , that is , sacrificate , As the Poets say .

Answ. But where do they read in any Author , the Hoc facite with an Accusative case doth signifie to sacrifice ? The Poet doth not say , facere vitulam . Besides , Christ then ordained no Propitiatory sacrifice , which was to be offered every day , he instituted a Sacrament , not such a sacrifice .

Moreover , 1. In every sacrifice there is sensibile quiddam , as Bellarmine confesseth , and they also say , it is an eternal thing , and they call it Visibile sacrifiolum . But in this imaginary sacrifice there is no outward sensible thing , that may be discerned by the senses . They say that the body and blood of Christ are there invisible under the shape of bread and wine : therefore by their own Position it is no sacrifice . 2. They confesse it to be an unbloody sacrifice , and then no Propitiatory , for the quick and dead , Sacrificium incruentum . as they will have it : For without shedding of blood there is no remission of sins ; There is no blood shed , therefore no remission of sins . Then a Mass is worth nothing , but a Phantastical dream of their own .

The Papists were used to say , the sacrifice of the Mass , that it was propitiatory for the quick and the dead ; but being forced to it by the light of Scripture , they let go that hold , and affirm that it is onely representativum , commemorativum & applicativum of the sacrifice on the crosse . But however they minse it , all the sacrifices instituted by God must cease , after the oblation of that sacrifice , whereby eternal redemption is obtained for us . And then this new forged sacrifice , is but a bird of their own hatching , and must cease . Besides , if Christ be offered up in the sacrifice of the Mass , then he suffers at every Mass ; for there can be no offering of Christ without suffering : but he suffers not , even in the judgment of the Papists : Neither Bellarmine nor any of them all can ( though full of shifts ) tell handsomely how to elude this Argument . Here their unbloody sacrifice hath a deadly wound . There can be no oblation of Christ , without the suffering of Christ .

Dr. Thomas Taylor , in his Caveat against offences , affirms : No Protestant ought to be present with his body at Popish Mass , with pretence of keeping his heart to God , nor can without scandal .

1. For the Pretence . 2. For the Presence it self .

For the Pretence : No man can give his heart to God at that time he gives his body to an Idol . For , 1. Body and soul make but one man , and one man can have but one faith , one Lord and Master , one God , one Worship . 2. God requires not the whole heart onely , but the whole man and strength : and he that created , both body and soul , requires them both to be glorified in . 1 Cor. 6.20 . 3. She is no chast wife that gives any other man the use of her body , with Protestation she keeps her heart to her husband . 4. God will have no such heart reserved for him , he will have no part of a divided man : He is a Spirit , and will be worshipped in spirit and truth ; not in spirit and falshood .

For the Presence : A number of scandals are infolded . 1. Here is a denial of Christ , and of the faith ; which were it in the heart , it would be confessed in the mouth . Here 's a dastardly joyning with the enemy against Christ . For he that is not with him , is against him . And what union between Christ and an Idol ? 2. A scandal in his own conscience , allowing himself in that which he condemneth , Rom. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 14.22 . His bodie allowes what his heart condemnes . He is a man damned in himself . His body and soul are at fight one with another , and both at fight with faith and truth . 3. A scandal to others : an occasion by such wicked example to draw others into the snare , and so far as he can , to destroy such as for whom Christ hath died . Rom. 14.15 .

Let none object Naaman the Syrian , craving leave to bow in the temple of Rimmon , and the Prophet bade him go in peace , 2 King . 5.

For , among many answers ; The text shews , 1. That Naaman confessed it a sin ; And how then can any hence prove it to be none ? 2. That he prayed twice against it ; And what thou prayest , thou must do . 3. He professeth he will never worship any now , but the true God . 4. He craves the Prophets prayers , that he may never be drawn contrary to his purpose : To which part the Prophet saith , Go in peace ; not giving him leave to bow before Rimmon , but promising his prayers , he bids him farewel . 5. Naaman might have pleaded a calling , yet that would not serve , nor satisfie his conscience : How much less theirs , that plead only for new-fangledness , and a rash running out of their way , so sinning without a cause ?

Nor let any say , Those were Heathen Idols ; the Mass is not so bad , it hath some good things in it concerning God and Christ . For , the Mass is as gross Idolatry , as ever the Heathens committed , who never worshipped a baser thing than a piece of Bread . And let them tell us a difference between bodily fornication of Heathens and Christians , and we will conceive the same in the spiritual whoredom of Pagans and Papists . But let him that hath an ear , hear what the Spirit saith unto the Churches : Come out from amongst them , and touch no unclean thing .

I wish Travellers in forein Nations would observe this . Experience shews , how alluring the Antichristian Harlot is , how many are daily won to her Idolatry . Many that have frequented their Masses , conceiving it no great harm to be present there , if they can pretend to keep their heart to God ; ( proving Neutrals , Samaritans , and Cakes half-baked , ) have had their hearts given up to horrible delusion , infection , and final destruction . Have not they now kept their hearts well to God , think we ?

We are sanctified through the offering of the body of Jesus Christ , Heb. 10.10 . once for all .

Acceptance .

Sincerity cannot fail of Divine acceptance , where endeavours are vigorous . The poor Widows mite was above the rich mens magnificence . Willingness of mind contributes much to the worthiness of the work .

Hiparchian was graced as well as Musaeus , though the best of his measures was but piping to the Muses .

God ( as the Philosopher said in his Apology ) accepts of our few ears , Sen●e . Epist. 29. ad Lucillum . being scattered with a good mind into his Garner , since we are not able to bring handfuls into his barn .

Sic minimo capitur thuris honore Deus . For if there be first a willing mind , it is accepted according to that a man hath , 2 Cor. 8.12 . and not according to that he hath not .

Tabernacle .

By it was signified the Body of Christ . As the High-Priest came into the first Tabernacle , and by it passed into the Holy place ; so the Deity of our Saviour Christ came into his sacred Humanity , and by it entred into heaven . It was a Type not only of Christ who dwelt among us , full of graces and truth , Joh. 1.14 . but of the Church built by Christ , 1 Cor. 3.9 . and also of every true Christian , Eph. 2.10 .

The Curtains were coupled with Loops ; so should Christians by Love . Exod. 26. The Taches made them one Tabernacle ; so should we hold the Unity of the Spirit in the bond of peace . It was Goats hair without , and Gold within : God hid his Son under the Carpenters son ; and the Kings daughter is all glorious within . Rams-skins covered the Ark from the violence of wind and weather ; shadowing out Gods protection to his his people . The Vail was made with Cherubims ; to note the special presence and attendance of the holy Angels in the Assemblies of the Saints . And the Hanging for the door of the Tent , shadowed him that said of himself , I am the door .

It is observable , that the Holy place in this Tabernacle , hath an Epithite to abase it withall , Heb. 9.1 . The Apostle calls it a Worldly Sanctuary . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Because it was made after the manner of the world : For as God stretched the Firmament as a vail and curtain to separate the things above from them beneath , so the Sanctuary had a vail , that made a separation between the first and second Tabernacle . 2. Because it was made of worldly matter , as of hair , silk , &c. 3. Because it was not eternal , as our Sanctuary of Heaven is , ( there our High-Priest appeareth for us before God ; ) But a frail , brittle , and mortal Sanctuary , as the world is .

Which was a figure for the time then present , Heb. 9.9 . &c.

Noah's Ark.

By the description set down , Gen. 6. the Ark , in shape , was like to a Coffin for a mans body , six times so long as it was broad , and ten times so long as it was high : And so fit to figure out Christs death and burial , and ours with him , by mortification of the old man ; whereby we are become dead and buried with Christ , Rom. 6.3 , 4 , 6.

This Ark , in the judgment of all Interpreters , was a type of the Church .

The Ark was made after God's appointment , not Noah's : So the Church must be framed by God's will , not by man's . All were drowned , that were not in the Ark : So all ( regularly ) are damned , that are not in the Catholick Church . The Ark was neer drowning , yet never drowned : So the Church may be brought to a low ebbe , yet it shall continue still . There was in the Ark good and bad , clean and unclean : So we must never dream to have all holy and sanctified persons that be in the Church . In the Ark there were divers mansions and rooms , some for men , some for beasts : And , In my Fathers house there are many dwelling places . Noah and his family were saved in the Ark , yet with much ado ; they endured much , they were in continual danger , they passed through many difficulties , the smell of beasts , little outward light , the Ark ready to rush on rocks and mountains : So the children of God shall be saved , yet through many tribulations . Lastly , the Ark had but a few in it , eight persons , yet there was the Church ; Universality is no necessary note of a Church . Christs flock is but a little flock .

The Ark was prepared , 1 Pet 3.10 . wherein few , that is , eight souls were saved by water .

Ark of the Covenant .

The Ark is a representation of the Church , It was a chest , or cabinet , wherein to keep the two Tables of the Law , Exod. 25. which above all other things must have the Law of God in it . Signifying also thereby , that Christ is the end of the Law , covering the imperfection of our works .

It had upon it a Crown of Gold ; to set forth the Majesty of Christ's Kingdom , or the eternity of his Deity ; which , as a crown or circle , had neither beginning nor end . It was transportative , till settled in Solomon's Temple , So till we come to heaven shall we be in a continual motion . It was a visible signe of God himself among them , and therefore carried with staves , that it might not be touched , for reverence sake . It was made of Shittim wood , which corrupteth not ; Christ's body could not putrify in the grave , &c. In a word , the several coverings did tipyfy Christ covering the curses of the law , in whom is the ground of all mercy .

Which things the Angels desire to look into . 1 Pet. 1.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Temple .

It was exceeding famous .

Called , The Temple of the Lord . Jerem. 7.4 . The place where Gods name was . 1 King . 8.29 . The holy and beautiful house . Isa. 64.11 . Gods resting place . 2 Chron. 6.41 . The mountain of the Lord . Isa. 2.3 . The desire of their eyes . Ezek. 24.21 . The house of God . Eccles. 5.1 .

David had told Solomon , the house he builded for the Lord , Si Palatia Principum , si aedes privatorum ornamenta sua habent , quid in & Templa ? Alsted . Architec . c. 9. must be exceeding magnifical of fame and of glory , through all countreys . 1 Chro. 22.5 . There were 153●00 men employed about the work of the Temple , 1 King . 5. The glory and stateliness of it , you may read , Cap. 6. It was known far and neare , hence it was prophesied Psal. 68.29 . Because of thy Temple at Jerusalem , shall Kings bring presents unto thee .

It was divided into three parts , The Court of Israel , the court of the Priests , and Gods Court . Hence Jeremy the Prophet , thrice rehearses these words , The Temple of the Lord , the Temple of the Lord , the Temple of the Lord , Cap. 7.4 . In the third court , or Sanctum sanctorum , the Lord did shew himself in a special manner unto the High-Priest once in the year .

The Temple was built of huge stones , as may appear , Mark . 13.1 . I conceive , this is meant of the latter Temple , re-edified by Zerubbabel . Josephus writeth of them , that they were fifteen cubits long , twelve high , and eight broad ; and so curiously cemented , as if they had been inocculated one into another , that a man would have thought , they had been but one entire stone . Quasi tota moles ex unico ingenti lapide in tantam magnitudinem consurgeret .

But there 's no trusting to forts and strong holds , no , though they be the munitions of rocks ; ( as Isaiah speaketh . ) The Jebusites that jeared David and his forces , were thrown out of their Zion , Babylon , that bore her self bold upon her twenty yeares provision , laid in for a siege : and upon her high towers and thick walls , was surprized by Cyrus ; So was this goodly Temple by Titus . He left onely three Towers of this stately edifice unrazed , to declare unto posterity the strength of the place , and valour of the vanquisher . But sixty five yeares after , Elius Adrianus inflicting on the rebelling Jews , a wonderful slaughter , subverted those remainders , and sprinkled salt upon the foundation . Hence was fulfilled the presage of our Saviour , feest thou these great buildings ? there shall not be left one stone upon another , that shall not be thrown down , Mark . 13.2 .

Quod vero Templum habere poscit Deus , cujus Templum totus est mundus , Cypr●d● Idóll van . Dr. Sibbs . &c. in nostro dedicandus est monte , in nostro consecrandus est pectore . And certainly , next to the love of Christ in dwelling in our nature ; we may wonder at the love of the Holy Ghost , that will dwell in our defiled souls . Delicata res est Spiritus Sanctus

Let our care be to wash the Pavement of this Temple , with our teares ; to sweep it by repentance , to beautify it with holinesse ; to perfume it with prayers , to deck it with humility , to hang it with sincerity . The Holy Ghost will dwell in a poor ( so it be a pure ) house .

Know ye not that ye are the Temple of God ? — Which Temple ye are . 1 Cor. 3.16 , 17.

First-fruits .

The first of the first-fruits of thy land thou shalt bring into the house of the Lord thy God . Exod. 23.19 .

The import of it seems to be this , that the best , yea , and the best of the best is not to be held too good for God .

Thus saith the Lord , I remember thee , the kindnesse of thy youth , Jer. 2.2 . the love of thine espousals , &c.

Circumcision .

De circumcisione Praeputii , Aurium , Labiorum , cordis manuum , pedum & reliquorum membrorum . Orig. Hom. 3. in Genes .

It was the seal of the covenant to the people of God . Gen. 17.10 . It was also to them a signe of the mortification of the old man ; and the resemblance holds well , for , 1. As in outward circumcision , the fore-skin ( by which was signified natural pollution ) was cut off , so by repentance the inward and spiritual circumcision , our corruption is cut off from the heart , and taken away . 2. The body bled in that , in this the heart , in a spiritual construction .

And thus outward circumcision , was but a signe of the inward ; that of the body , did signify that of the soul ; the cutting off of the foreskin of the flesh , set out that of the fore-skin of the heart : neither was to be omitted , not that of the flesh , because faederally enjoined ; nor that of the heart , because Mystically signified by that of the flesh , and being the substance of it .

Circumcise the fore-skin of your heart . Deut. 10.16 . — Circumcision made without hands , &c.

Pascal Lambe .

As Israel was corporally and typically delivered by the blood of Paschal Lambe ; so are we spiritually and truly purchased by the blood of Christ ; our hearts being sprinkled therewith , Exod. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . by the hysop-bunch of faith ; and our bodies washed with pure water . For there was not onely an effusion , but an affusion ; namely to the lintel and door-cheeks , with a spunge of hysop .

And as the blood so sprinkled , did assure them of their deliverance from the plague and judgment of God , that though never so many were slain among the Egyptians , yet none of their first-born should lose their lives ; the destroying Angel should not enter into their houses : even so , the blood of Christ sprinkled on our consciences , by the spunge of faith , keepes away the Devil from us . Where this blood is sprinkled , the Devil can there have no entrance or possession .

Christ our Passeover is sacrificed for us . 1 Cor. 5.7 .

Manna .

The Hebrew Manna is quite different and contrary to that of the Apothecaries , Exod. 16. which is a Syriack dew , and will neither melt with the sun , nor putrify in the night , neither is it hard , nor fit for food ( which the Israelites Manna was ) but for Physick onely .

To this speaks Dr. Browne ; Pseud . Epid. p. 300. what Meteor that was that sed the Israelites so many years , they must rise again to inform us . Nor do they make it out , who will have it the same with our Manna ; nor will any one kind thereof , or hardly all kinds we read of , be able to answer the qualities thereof , delivered in Scripture ; that is , to fall upon the ground , to breed worms , to melt with the sun , to tast like fresh oyl , to be grounded in Milns , to be like Coriander seed , and of the colour of Bdellium . Thus he●

Certainly it was delicate fare , as might beseem Angels to eat , if they did eat any at all : Such as the Poets fain to be their Nectar and Ambrosia .

The Nanna came down in the dew , so doth Christ the bread of life in the Ministery of the Word .

Man did eat Angels , food . Psal. 78.25 . I am that bread of life . John 6.18 .

Religion and Religious Exercises .

Religio .

TRue Religion is a grace of God , whereby we know , and worship the true God according to his own will .

In which description here is to be observed , The original ; It is a grace of God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So I call it , to distinguish it from all false religions , which are not from God , nor supernal ; but from men and nature , and therefore are called Will-worship , Col. 2.23 .

The Object of true Religion ; and that 's the true God , and things of God ; and in all the matters of Religion , we must keep God in our eye , the special way of glorifying God here upon earth : and the onely means appointed to make us like unto God ; Neither is it any thing else but the way unto God , and the happy meanes to bring us into communion with God , which is true beatitude . 1 Joh. 1.3 .

The Act of it , and that 's twofold , 1. That whereby we know God . And this is the first act of Religion , because ignorance leads men every way but unto God . Gal 4.8 . Act. 17.23 . Where there is no true knowledge of God , there can be no true worship of God , Rom. 10.14 . And besides , the knowledge of his Divine Nature must frame the right manner of his Worship . We must both know what he is in himself , and what he is to us . Exod. 20.2 . Hebr. 11.6 . 2. The second Act of Religion , is that whereby we religiously worship the true God onely ; for it teacheth that all Divine worship belongs to him alone . 1 Sam. 7.3 . Mat. 4.10 . God is of the nature of those things which must be had alone ; No man can serve two Masters at once : one woman cannot have two husbands at once ; Now God is our alone Master , and a jealous husband , who admits of no corrival . Furthermore , whatsoever is to be worshipped , is superior to him that worshippeth ; But only the true God is superior to the soul of man : Saints are our equals , Angls our fellow-servants , Rev. 19.10 . And all the other works of God ( much more the works of men ) are far mans inferiors .

Object . The last thing observable in the description ; is the rule and measure of true Religion , which is the will of God . Deut. 10.12 . Mic. 6.8 . Isa. 1.22 .

That 's a Religion not pleasing to God , 1. Which hath a wrong rise or spring , With too many , Religion is passeable as Coyn , because it hath the States stamp upon it . viz. Custome and formality ; and not chosen upon mature deliberation . 2. Which hath not subjection to the Principles of it , viz. Regeneration , Faith , Sanctification , &c. Which are Principia constitutionis . 3. Which hath other ends , than God hath propounded or intended in the same .

The two heads of Religion , or the two main hinges upon which all Religion turneth , are , 1. Purity of Doctrine , or soundness of opinion . 2. And cleanness of practice , or holinesse of life . Here 's the character of a Christian in his compleatnesse ; these two constitute a perfect man . These were typified in the old law by the Vrim and Thummim set in the breast-plate of the High-Priest . This Motto fitted not onely the Priests of the Old Testament , or the Ministers of the New but befits every Christian , every true beleever should bear this upon his breast . It is an ill hearing , and a sad spectacle , when these two are seperated ; Themselves are in an ill condition , and they are fit instruments to make others worse . Unfound Doctrine frets like a canker , and an unclean life is catching like a leprosie . We are aptest to take an unfound Doctrine , from those whose lives are clean ; and we are aptest to imitate their unclean lives , whose Doctrine is found . The jealous and just God hateth and plagueth halting betwixt two ; dow-baked duties , lukewarmness , neutrality and all mixtures in Religion ; his soul loathes all such speckled birds , plowing with an Oxe and an Asse , mingled seeds , linfey-wolsey garments . Levit. 19.19 .

Those were wretched times , Jerem. 2.28 . When it was said , The tale of Proteus can no longer be a fable , when the business of Religion in England may be the Moral . Turk . Hist. fol. 211. according to the number of thy Cities , are thy gods , O Judah . When people multiply to themselves as many religions ( so I may say ) as Pigeons ; 't is more than possible , they pursue none to purpose .

It is said of T●merlan● , he disliked of no man for his Religion whatsoever , so as he did worship but one onely God , Creatour of heaven and earth , and all that therein is : being himself of opinion , that God in Essence one , and in himself immutable , without change or diversity ; yet for the manifesting of his omnipotency and power , as he had created in the world sundry kinds of people : much differing both in nature , manners and condition , and yet all framed to the image of himself : So was he also contented to be of them diversly served , according to the diversity of their nature and manners .

But there is but one true Religion ; 1. Because there is but one true God , the object of true Religion . Eph. 4.4 . 2. Because there but is one end and scope of Christian life and duty , and that is eternal blessedness ; and one way to that mark , which is Christ himself ; and one walking in that way , which is Christian practice . 3. Because there can be no agreement together of two divers religions , no more than iron and clay can be tempered together . 2 Còr. 6.14 , 15 , Joh. 4.24 . 4. Because of the express word of God ; 1. Commanding straitly , that himself be worshipped alone , and enduring no compeer , Exod. 20.3 . 2. Prohibiting that no tribe or family , man or woman should turn his heart from the Lord , to any other God . Deut. 29 , 18. 3. Threatning severely to stretch out his hand upon them that swear by the Lord , and by Malcham . Zeph. 1.5 . 4. Executing his wrath and displeasure upon this mixture of Religion , spewing out of his mouth those that are neither hot nor cold . Rev. 3.16 .

Popish religion saith , Were I to chuse a religion to license lasciviousness , and gratifie the flesh ; it should be the Popish Religion , said Sir Walt. Rawl . that a lewd miscreant or infidel in the businesse of the Altar partakes of the true holy and blood of Christ ; that men may save the labour of searching , for that it is both easy and safe to beleeve with the Church at a venture ; the bare act of the Sacrament confers grace , without faith ; that the meer signe of the Crosse made by a Jew or infidel , is of force to drive away the Devil ; that Masse in the very work wrought , doth not onely pardon our sins in this life , but when we lye frying in purgatory ; that Almes given merit heaven , dispose to justification , satisfy God for sin ; that abstinence from some meates and drinks is meritorious ; that indulgences may dispence with sin afterward to be comitted ; that one man may deliver anothers soul out of torments ; So that he that wants neither mony or friends , needs not fear the smart of sins . O Religion , sweet to the wealthy , to the needy desperate●

Valdus of France , Wickliffe of England , Hierom of Prague , and Luther of Germany , framed not a new Church , but reformed the old , they endeavoured ( and not without happy success ) to cleanse and scoure , restore and reforme those Churches , which were foiled filthily with the blemishes of disorder and errour .

Cardinal Wolsey , when bidden not for to fear ; the King loved him as well as ever he did : said , that was not the cause of his sadnesse ; but had he served God , as diligently as he had done the King , he would never have forsaken him in his gray hairs . Anselmus . A godly person seeing a woman curious about her person to please her lover , and himself not so diligent to please his God ; cryed out , O miserable man , whom so infinite love , blessings , and riches , cannot provoke to such car● and diligence of pleasing God , Tertul. as the vilest things do make our industry to please the Devil .

Religion is the greatest enemy to religion ; the false to the true . Favos etiam vespae faciunt . Omnia cum liceant , non licet esse pium . Wasps also make combs , though instead of honey we find Gun-powder .

Traytours against Kings and Kingdomes must be punished in an high degree , and great reason : But why , when hourely we hear high treason against God , goes that uncensured , so much as with a word ?

The Egyptians worshipped whatsoever they conceived comely ; And Zenophanes saith , if beasts could paint , they would pourtray God to their own shape and feature , because they can conceive no further .

Fourteen principal cities in Germany , protested for Luther , from whence came the name of the Protestant Religion .

It was the offer of great Cham the Tartarian Prince , Tuus Pontif●x meus Pontifex 〈◊〉 , tuus Lutherus meus Lutherus e●●o . Bu●●ing . of whom Lipsius reports , that when Stephanus the mighty King of Poland was departed , sent a Legate to them , telling them he would be of any religion , if he might reign . Of Charles the fifth Emperour , it is said , his actions that seemed most favourable , were the most pernicious to Religion . However truth of Religion is not to be judged by the prosperity or adversity of the Professours .

Religion is rather a setler than stickler in Policy ; if they work otherwise , they labour out of their vineyard , and move out of their proper spheare . Far then is Religion from overthrowing government , or everting the degrees of superiority and inferiority that be among men . True indeed , we are all one in Christo , Gal. 3.28 . but not in mundo ; in Christ , but not in the world . Christ died indifferently for all ; that is , for servants as well as for masters ; yet the degrees that be in the world must be retained , and acknowledged , to the end of the world .

Yet in all ages Religion hath been slandered . Elias was called a troubler , Paul an Innovator , Luther a trumpeter of rebellion , Melanchton a blasphemer of God and his Saints , Calvin a Mahometan , Zanchius an Anabaptist , a Zwenckfeldian , a Novatian , and what not ? Contra Sychophantae morsum non est remedium . Arminius paved his way first by aspersing the fame and authority of Calvin , Zuinglius , Beza , Martyr , and other champions of the truth . The Papists reported the Waldenses ( those ancient Protestants ) to be Manichees Arrians , Catharists , &c. As they do us to be Libertines , Enthusiasts , Atheists , &c. Thus they set their mouths against heaven , and their tongue walketh through the earth , Psal. 73.9 . But well said one , God will cut out such false tongues , Psal. 12.3 . And broyl them upon coales of Juniper , Psal. 120.4 .

However , Religion is both the bulwark and beauty , muniment and ornament of a land . Even as Sampsons strength and glory lay in his hair , so doth the strength and glory of a land consist in Gods sincere service : which if it should be shaved and deprived of , though every shower were a shower of gold , ( saith a Divine ) every stone in the land a pearle , every beggar an honourable Senator , every fool as wise as Solomon , every weakling as strong as Sampson , yet for all our wealth , honour , strength , wisdome and glory ; we shall sing a doleful Miserere with Phineas wife ; The glory is departed , for Religion is gone .

If any man among you seeme to be religious , and bridleth not his tongue , Jam. 1.26 , 27. but deceiveth his own heart ; this mans religion is vain .

Pure religion , and undefiled before God and the Father , is this , to visit the fatherlesse and widows in their affliction , and to keep himself unspotted from the world .

Divine Worship .

The Serpents Grammar first taught Deum pluraliter declinare ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eritis si●ut Dii , Ye shall be as Gods . And here is the first broaching of plurality of Gods , which since this time hath multiplied to an innumerable rabble of false gods . Of Divine powers adored by the heathens , Hesiod reckons up thirty thousand that were in his time : What an Army , may we think there were of them in after ages ? It is said , that in China are no fewer than an hundred thousand Idols . See Mr. Fullers Pantheon . But all religious service done to any , but God , is manifestly condemned as impious . Be the gods of the Heathens good fellows , the true God is a jealous God , and will not share his glory with another . Read , 1 Cor. 8.5 , 6.

Worship is either , 1. Civil . Or , 2. Divine .

The former may be given to men , and it is twofold , 1. A civil worship of duty , from inferiours to their Superiors , as from children to their Parents , from servants to their Masters , from subjects to their Magistrates . 2. A civil worship of curtesie , which is from equals , when one equal will bow to another , or when a Superior bows down to his inferiour .

But the latter is Gods peculiar . For nothing but God , or that which we make a God , is or can be worshipped . Either he is a God whom we worship , or ( as much as in us lies ) we make him one . Whatever creature shares in this honour , this honour ( ipso facto ) sets it up above , and makes it more than a creature . The very Heathens thought every thing below a God , below worship .

Indeed Papists have worship for creatures , and they have distinction for it , but no Scripture for it . They tell us of their Latria , worship onely proper to God , and Dulia , which is for Saints , and Huperdulia , which is for the Virgin Mary , and for the signe of the Crosse . Thus they make vain distinctions , which God and the Scripture make not . They that invent a worship , must invent a doctrine to maintain it by . And indeed vain distinctions are good enough to maintain vain superstitions .

This divine worship of God is twofold , 1. Internal . and 2. External .

The former is to love God , fear God , and trust upon him : These are acts of inward worship . The latter is nothing else but the serving of the Lord according to his own institution , D●o serviendum ell , non ex arbitrio , sed ex imperio . Tert. in those several wayes wherein God will be honoured and served , by humble adoration , supplication , &c. God requireth both , and there is a necessity of joyning both together ; but internal worship is the chief . External worship honours God most , but internal worship pleases God most . The external worship may be compleat in it self , but is never pleasing to God without the internal . Internal is compleat in it self , and pleasing unto God without the external .

But in both we must be zealous . The Lacedemonians ( though sore assailed by the Pe●sians ) would not resist , till their sacrifices to their gods were fully ended .

God is a Spirit , John 4.24 . and they that worship him , must worship him in Spirit , and in truth .

To these we oppose the profane person , he hath no gods at all , in matters of Religion his heart is a piece of dead flesh , without feeling of love , of fear , of care or of paines , from the deep strokes of a revenging conscience ; custom of sin hath wrought his senselesness , which hath been so long entertained , that it pleads habitation ; we are born sinful , but have made our selves profane ; at the first he sinned and cares not , now he sins and knows not ; appetite is his Lord , and reason his servant ; when ought succeedeth to him , he sacrificeth to his nets , and thank either his fortune or his wit , and will rather make a false god , than acknowledge the true : His conscience would fain speak with him , but he will not hear it , and when it cries aloud in his ear for audience , he drowns it with good fellowship : He never names God , but in his oaths ; never thinks of him but in extremity : The inevitable necessity of Gods decree makes him desperately carelesse , so with good food he poysons himself ; his usuallest Theme is the boast of his young sins , which he can still joy in , though he cannot commit : He cannot think of death without terrour , which he fears worse than Hell , because this he is sure of , the other he but doubts of : He comes to the Church as to the Theatre ( but not so willingly ) for company , custome , recreation , perhaps for sleep : He is hated of God , as much as he hateth goodnesse , and differs little from a Devil , but that he hath a body The Law is made , for the unholy and profane . 1 Tim. 1.9 . Look diligently , lest there be any profane person , as Esau . — Heb. 12.16 .

Servant of men .

There is a service due from man to man , but comparatively to our service of God , we must not be the servants of men . We ought to serve men heartily , but we must serve none but God with all our hearts .

He is a servant of men , in the Apostles sense , 1 Cor. 7.23 . that subjects himself to their lusts , either for hope or fear ; labouring to please men , though it be with sinning against and provoking God . That Rule holds good in Rhetorick , but not in Divinity , Cicero . Non ad veritatem solùm , sed etiam ad opinionem corum qui andiunt , accommodanda est oratio .

This was a Principle held very fast by the Heathens , Magis ob temperandum est Diis apud quos diutius manendum erit , quàm hominibus , Witnesse Antigoua in Sophacles . quibuscum admodum brevi tempore vivendum est . Better obey God , with whom we must ever live , than men with whom we have but a while to continue .

Men-pleasers that curry favour with all , they lose a friend of God : neither do they long hold in with those , whom for present they do so much please .

Whether it be right in the sight of God , Acts 4.19 . to hearken unto men more than unto God , judge ye .

Servant of sin .

Every man till regenerate , is a servant to sin , and overcome by it , Quot vitis tot domi●i . till the grace of regeneration do renue him , and set him at liberty . All unregenerate men have put their neck into sins yoke , and are unwilling to have it taken off again .

Sin may have a twofold prevalency or dominion over a man ; 1. Either with a full and plenary consent . 2. Or else unwillingly , with reluctancy and contradiction . As Josephus saith of Herod , that he raigned over the Jews for many year by meer force , they opposing and resisting of him ; but afterwards they willingly consented to him . By this distinction Divines use to resolve that case of conscience , whether a godly man may be said to be under a reigning sinne ? for as we understand the word reigning ( as aforesaid ) so it is true or false , &c. Rom. 7.25 .

There 's a great difference betwixt the regency and residency of sin ; In a regenerate person rebel it may , raign it shall not . It fareth with sinne : in them ( saith one ) as with those beasts , Dan. 7.10 . they had their dominion taken away , yet their lives were prolonged for a season . While we are at conflict and combate with sin , it will not be our ruine ; but when we willingly take these bonds and chains upon us , then sin will be our overthrow .

Sin comes to prevail over a man by degrees , James 1.15 . Nemo repe●tè fit turpissimus . so that as the cloud in Elias time , which was at first but as big as an hand , did afterwards increase into a vast cloud , able to darken the whole skie ; so sin hath its beginnings and subtle ingresses , but afterward these sparks do prove a very great flame . Therefore it should be our godly wisdom , to subdue sin in the beginning of it , to break it in the egge , before it come to be a flying Serpent . One spark let alone may endanger a whole town ; if we give indulgence to our lusts at first , Voluptates , l●tronum more , ( quos Philetas Aegyptii vocant , ) in hoc nos amplecluntur , ut stran●ulent . Senec. Epist. 51. Rom. 6.12 . they will be our Masters afterwards .

Jacob complained of Labans deceit about his wages , but to all eternity thou wilt have cause to cry out , that sinne hath deceived thee , promising joy and pleasures ; but instead of this honey , thou meetest with gall and wormwood to feed upon for ever .

Let not sinne reign therefore in your mortal body , that ye should obey it in the lusts thereof .

Servant of God .

To serve God is a comprehensive term , taking in all the duty of man in holinesse . To serve God , is to give him all the duties both of natural and of instituted worship ; We serve God while we love him , fear him , believe in him , trust upon him ; yet all these have distinct and proper respects to God : We trust God as he is faithful , believe on him as he is true , fear him as he is great , love him as he is good , and serve him as he is our Soveraigne and Lord of all .

Carnal men count the service of God unprofitable . The reason is , because they account nothing good , but that which is outwardly good , Psal. 4.6 . They can look no further than they see , and therefore because they see no profit , they conclude there is none to be had ; and are ready to say , Mal. 3.14 . It is in vain to serve God . At the best many desire to be his retainers , rather than servants ; willing they be to shrowd themselves under that name , because they think , that in the end it will go well with such ; also they think it a disgrace to be said to be of no Religion ; yet for all that they are loath to be tyed , desiring to be free still , and at their own disposing , serving God now and than , out of formalitie more than conscience , and when their own occasions will give leave .

The end of our Redemption is to serve God , whom we must serve , 1. Integraliter , with the whole man . 2. Peculiariter , him and him alone . 3. Perseveranter , to our lives end . 4. Totaliter , in every part of the same .

If God be not served with all , he counts himself not at all served .

There is no fishing to the Sea : No service to the Kings : Nor no service to the King of kings .

Our Master , 1. Is rich . 2. Loving . 3. Liberal . 4. Lives for ever .

Adde , God will protect his servants , Psal. 146.14 . Never be ashamed of them , Heb. 11.6 . And his service is best and sweetest at last .

To be called the servant of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Philo in l. de Regno . is an higher title than Monarch of the world , said Numa the second King of Rome . Constantinus , Valentinianus and Theodosius , three Emperors , called themselves Vasallos Christi , the vassals of Christ , as Socrates reporteth .

It is written , Mat. 4.10 . thou shalt worship the Lord thy God , and him onely shalt thou serve .

Read , Cap. 12.28 . Josh. 24.15 . Luke 1.74 . John 12.26 . Rom. 1.9 . 1 Thes. 1.9 . 2 Tim. 1.3 . Heb. 9.14 . cap. 12.28 , &c.

Truth .

If any ask , as Pilate did , John 18.38 . What is Truth ? I answer , it is the most perfect essence of any thing , or the most absolute perfection it self of any matter . Veritas and bonitas differ but as the seal and the print , for truth prints goodness , and they be the clouds of errour , which descend in the storms of passions and perturbations . It hath these two properties . 1. It is Divine , grounded on the Scriptures . 2. Truth is single , one and the same , at agreement with it self ; whereas errour is manifold , dissonant , and contradictory to it self . Veritas simplex Error multiplex . And truth is ever the same . The declarative truth of God , is like Christ the essential truth , the same yesterday , and to day , and for ever . Truth , though it be very old , yet waxeth not old . Neither ever wanteth she voluntary witnesses to depose for her , or arguments that offer themselves in her defence ; As the Poets feined , the stones came of their own accord to the building of Thebes .

Yet Truth hath many cold friends ; When Callidus once declared against Gallus , with a faint and languishing voice ; Oh ( saith Tully ) Tu nisi fingeres , sic ageres ? Obsequium amicos , veritas odium parit . Wouldst thou plead on that manner , if thou wert in good earnest ? Mens faint appearing for the Truth , shews they do but faine : Their coldnesse probably concludeth they do but counterfeit . Yea , Truth hath alwayes opposites . Dogs ( saith a Divine ) though they fight never so fierce , and mutually entertear one another , yet if a Hare run by , they give over and run after her . Martial makes mention of a Hare on the Sicilian shore , that having hardly escaped the hounds that hunted her , was devoured by a sea-dog : Whereupon he brings her in thus complaining , In me omnis terraeque aviumque marisque rapina est : An expectas ut Quintilianus ametur . For sitan & Coeli , si canis astra tenet .

Moreover , the defenders of the truth in all ages were accounted Schismaticks , Tertullian saith it hath ever been seen , veritatem in terris peregrinam agere , & inter ignotos facilè calumniatores invenire Elias the troubler of Israel , Paul a mover of sedition ; Amos accused of the like before Jeroboam ; yea , Christ to seduce the people , and to affect Caesars Kingdome . And Satan is the enemy of Truth , either openly or covertly . Indeed though he be the father of lies , yet he sometimes speaks truth for his own advantage . But as it is said concerning Judas speaking for the poor , Joh. 12.6 . so Satan will sometimes speak that which is true , not that he regards the truth , or that he would speak a word of Truth ( for he hath nothing but lies in his heart ; there is a lie in his heart , when there is truth in his mouth . ) But when ever he speaks truth , it is to deceive and do hurt by it .

However , Truth may challenge credit . It needs not stand begging audience , or creep upon the ground with flattering insinuations . Truth is a great Prince , Magna verit●s , & praevalet . it commands rather than entreats , every word of it being a Law or charge . Truth is not afraid to be tried . It often lieth in a corner , but never seeks corners , as ashamed to be seen or discussed by men . Truth ( as some have said ) lieth in a deep pit , it is hard to finde it out , it lieth out of sight ; yet Truth doth not hide it self , but dares stand forth in the face of all the world . It no more fears the tryal , than pure gold fears the touch-stone , or than a schollar who hath made good progresse in his learning , fears to be examined . He that hath Truth with him , needs not care who appears against him . Nay more , Truth , the more it hath been opposed , the more it hath appeared , Veritas abscondi erubescit , saith Tertullian . It was Zwinglius his prophecy , scio veritatem superaturam esse , & ubi ossa mea in favillam erunt redacta ; occiditur quidem Christus , sed brevi resurgit , ac de hostibus triumphat . Tom. 2. p. 323. R●primi non d●p●imi potest . In respons ad Epist. amici cujusdam non vulgaris . Truth may be overclouded , but ( like the Sun ) it will break out and appear more glorious .

Mahomet the great Turk , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . seeing his beautiful wife Irene was the occasion of his neglect of his Realme , and his people ready to rebel against him , by his dallying with her : In the midst of his Bassa's struck off her head , Even so rather than hazard truth and a good conscience , let go peace , which her name in Greek signifies .

We must know no relations in Truths case ; Socrates is my friend , Amicus Socrates , amicus Plato , sed magis amica veritas . and Plato is my friend , but Truth is a better friend than both . Whosoever dares speak against truth , we must dare to speak for it . 'T is noble to shew our selves friends to Truth , though we lose friends by it : and enemies to errour , though we get enemies by it .

Veritatem desiderant multi , sed ad eam viam ignorant . Vt è fonte aqua ha●ritur , ex igne accenditur ignis , ex lumine lumen , ita ex Christo qui est veritas , Dei veritas . Veritas est in Jesu , & Jesus est veritas ; veritas Deus est , & qui deum novit , veritatem novit .

Note further , that according to the Philosophers , there is a threefold truth , 1. Metaphysical , in being , the conforming of a thing to the Idea , Veritas in Essend● ; cognosc●ndo , sign sicando . by which it was framed . 2. Logical , in knowing , the conformity of the understanding with the thing . 3. Ethical , in signifying the conformity both sermonis and facti , of our words to the things , and our actions to right reason ; by which distinction it manifestly appeareth , that there is a practical as well as a speculative truth , 1 John 1.6 .

And the Truth is done , Either , 1. Objectively , which is to conform in doing to the Truth , that is the Word of God , the rule and square of Truth ; to make the Law of God the rule of our conversation , Ezek. 18.5 . Or , 2. Modally , which is to do what we do heartily and sincerely ; for it is not sufficient that we do what is right , but that we do it truly , with a good and upright heart , Isa. 38.2 . To the former speaks Cyril and Tollet , Facere veritatem est operari secundùm legem justitiae , rectitudinis & honestatis . And to the latter thus , Facere veritatem nihil aliud est , quàm f●n●erè agere . Vorst .

Mercy and Truth are met together , Psal. 85.10 , 11. righteousnesse and peace have kissed each other .

Truth shall spring out of the earth , and righteousnesse shall look down from heaven .

Lying .

Pythagora● was wont to say , Mendacium à mend● . that in two things we become like unto God , 1. In bestowing benefits . 2. In telling truth .

Mentiri , Mendacium est falsa ennciatio cum intentione fallendi . is contra mentem ire , to lie , is to utter a known untruth , with an intention to deceive or hurt .

There is , Mendacium 1. Malltiosum . 2. Officiosum . 3. Jocosum .

For the first , it hath been the practice of the Christians enemies , first to belie them , and then persecute them . Thus Epiphanius testifieth , that after Saul was turned Christian , the Grecians ( with whom he sometime was forward to joyn against Stephen ) sought his death ; but first they gave out , that he turned meerly out of discontent , because he could not obtain to wife the high-Priests daughter . And before the French Massacre , it was given out , that the Protestants in their night-meetings committed most abominable uncleannesse . Those that kill a dog ( saith the French proverb ) make the world believe he was mad first . The Devil was first a liar , and then a murtherer ; and he hath taught his Impes , Diligi proximum ut teipsum , nolite destruere ut alium extruas . first to take away the credit of the Church , and than to wound her . For the second , that is a good rule , In mendacio officios● , memento nè destruas spiritum tuum , ut serves alterius corpus . And for the last , lie not in jest , lest God send thee to Hell in earnest .

The Cretians were loud liars ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Tit. 1.12 . And Tertullian saith of Tacitus , he was mendaciorum loquacissimus , he never opened his mouth , but there came forth a swarm of lies .

It was grown to a common Proverb , A Frier , a Liar . One of them undertook to shew a feather of the wing of the Angel Gabriel . The poor people are perswaded to believe , that the thunder of the Popes Excommunication hath so blasted the English Hereticks , that their faces are grown all black , and and ugly as Devils ; their eyes and looks gastly : their breath noisome and pestilent , &c. That they are grown barbarous and eat children , blaspheme God and all his Saints .

It was a golden age when that argument took place , Sacerdos est , non fallet : Christianus est , non mentietur . Hierom writeth of one upon the rack , that uttered these words , Non ideò negare volo , nè peream ; sed ideò negare volo nè peccem . Gods people are children that will not lie , they will die rather .

Seneca observes , Epist. 97. ad finem . Mendacium vitro pellucidius . — that a lie is of a thin and transparent nature , a diligent eye may see through it . Lying is a blushful evil , therefore doth the liar deny his lie . Aristotle saith , it is in it self , evil and wicked , destructive to humane societiy , and contrary to the order of nature , which hath given words to expresse mens minds and meanings .

There is a threefold lie which we must both avoid and oppose .

1. Verbal , when a man tells a false tale , or bringeth up a false report ; Mendax h●●●●cratur ut cum vera aixerit non credatur . which is a breach of the ninth Commandment , Thou shalt not bear false witnesse . 2. Doctrinal , when a false Position is averred to be the truth of God , and stamped with Divine authority . Any erroneous doctrine is branded with this title . For this cause ( saith Paul ) namely , because they received not the love of the truth , God shall send them strong delusion , that they shall believe a lie , 2 Thes. 2.11 . 3. Practical , this is a lie not spoken , but done , when a mans actions contradict his profession , of which the Apostle , He that saith , I know him , and keepeth not his Commandments , is a liar , and the truth is not in him , 1 John 2.4 .

There is equivocation now set forth of a later impression , Arch-Priest Blackwel , and Provincial Garnet . a Pest which the Jesuites have ala●● called back from hell , for the comfort of afflicted Catholicks , as some have not been ashamed to profess . But it is plain , the Devil did onely equivocate with our first parents , and yet is called a liar .

Every sin the more congenial it is to the Devil , the more sinful and abominable it is , Now , every sin is of the devil , both by temptation and approbation ; but onely some sins are of the devil by way of practice , and the sin which is chiefly of him by practice , is lying .

Remove from me the way of lying . Psalm 119.29 .

Jesting .

Quid nobis cum fabulis , cum risu ? Non solùm profusos , Bern. sed atiam omnes jocos declinandos .

Tertullian saith , he was Null● rei naim nisi poenitentiae ; borne for nothing else , but for repentance .

Sir Thomas Moore being brought to the Tower a malefactor ; Act. and Mon. fol. 970. and one of the Officers demanding his upper garment for a fee , meaning his gown , he said he should have it , and took him his cap , saying , that it was the uppermost garment that he had . So , when he was to be beheaded , he said to the Executioner , I Pray you let me lay my beard over the block , lest you should cut it . It seeme he thought it no glory , unlesse he might die with a Jest in his mouth . Surely , it was very unseasonable . The Chronicler seemeth to doubt , Edw. Hall● Chron. whether to call him a foolish-wise-man , or a wise-foolish-man .

Crede mihi , r●● s●vern est gandium verum ; True mirth is a severe Businesse . Seneca . Scurrility , consists not with piety and Christian gravity .

— Nor foolish talking , nor jesting , which are not convenient ; Ephes. ● . 4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but rather giving of thanks .

Obscaenity

Idle and was● words are to be accounted for , how much more then evil and wicked ?

Plato and Xenoph●n thought it fit and profitable , that mens speeches at meetings should be written .

Evil words are not winde ( saith a late Writer ) as most men imagine , but the Devils drivel , that leaves a soul sta●● upon the speaker , and oft sets the like upon the hearer . Shunne obscene borborologie ( saith another ) and un●avoury speeches ; thou losest so much of thine honesty and piety , as thou admittest evil in thy tongue .

Let no corrupt communication proceed out of your mouth , Eph. 4.29 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but that which is good to the use of edifying , that it may minister grace unto the hearers .

Voice .

Christs not lifting up his voice in the street , Isa. 42.2 . is vox jactantis , non docentis .

There are many voices ( saith one ) all the Prophets are voices , Preachers are voices ; Non vox hominis , sed Dei certè . but there are some voces ad placitum , temporizing voices , crying for their own profit ; others which are voces aequivecae , as an hatchet that will not cut , a fire that will not burn : But John Baptist was the properest voice of them all .

Reverend Mr. Samuel Crook was wont to say to his friends , rejoycing with him , and blessing God for him , I am nothing but a voice . So John , he professeth himself to be no more but a voice ; And indeed he was totus vox , all voice , his apparel , his diet , his conversation did preach holinesse as well as his doctrine , John 1.23 .

Every faithful Minister is ordained to be a cryer , and so had we need , we have to do with deaf men , dead men , living carcases , walking Sepulchres of themselves . Now therefore as our Saviour lifted up his voice , Isa. 58.1 . Clam●s etiam ut stentora vincas . when he said , Lazarus , come forth : So must Christs Ministers ( when they speak to such as lie rotting and stinking in the grave of their corruptions ) cry aloud .

Awake thou that sleepest , Eph. 5.14 . and arise from the dead .

Loquacity .

We read of it , He that hath an ear to hear , let him hear ; but never , he that hath a tongue to speak , let him speak .

Empty vessels are full of sound , wisest men are most silent ; for as some gravel and mud passeth away with much water ; so in many words there wanteth no sin .

In multi loquio stulti loquium . Many words are hardly well managed . It is seldome seen that a man of many words miscarries not .

The silence of Swans may for a time be overcome with the noise of Swallows ; Vir linguae nequaquam crit stabilis . but when the Swallows are hoarse , the Swans will sing .

Epaminondas is worthily praised by Plutarch , for this , Quòd nemo plura nosset , & pauciora loqueretur : That no man knew more , and spake lesse than he did .

Talkativenesse is a sign of worthlesnesse ; taciturnity of solidity .

He that hath knowledge , Prov. 17.27 . spareth his words .

Silence .

It is a privative , at least a negative . A dumbnesse is a total , so silence is a temporal privation of speech .

It is a good rule that one gives , either keep silence , or speak that that is better than silence .

Well said Hierom , Discamus priùs non loqui , ut postmodum ad loquendum ora reseramus : In Eccl. 3.7 . nihil nobis rectum esse vid●atur nisi quod discimus , ut post multum silentium ex discipulis efficiamur magistri .

Seneca saith , summa summarum haec est , tardiloquum te esse jubeo . Epist. 40. And Ambrose , In Psal. 38. Ovalidum scutum circumspect a munitionis silentium ! O fidissimum stabilitatis fundamentum ! Multi enim etiam stabili corde firmati incauti tamen , sermonis fluctuantis errore ceciderunt . But here 's a misery , saepè non possumus loqui quum volumus , & saepè non volumus quum possumus ; saepius autem utrumque non debemus , quum facimus .

There are three sorts of silent persons , 1. Some , and it is their cunning . 2. Others , and it is their weakness . 3. But there are , and it is their wisdom .

To these I may adde a fourth ; There is a superstitious silence , such as were those old Monks of Egypt , who ( saith Cassian ) were Vmbrarum more silentes & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as speechlesse as Ghosts . So the Carthusian Monks , who speak together but once a week . Some kindes of Sectaries also at this day , will not speak a word to any , but those of their own Sect , and that but at some times .

Better to be counted proud ( saith Luther ) than be sinfully silent . Epist ad Staup. So that there is a time to speak ; and as sometimes , Dixisse culpa sit quae fuerunt retinenda ; so at another time , Tacuisse noceat quae dicenda fuerant .

Such as love to vaunt themselves , and out of ostentation to set forth their good parts to publick view ; may be compared to a vessel without a cover , touching which the Law saith , that it shall be counted unclean . But to utter a mans knowledge for the benefit of others , is not pride , but zeal , however the world censure it : And they have doubtlesse an heavy account to make , who hide their Talents ; Vile latens virtus — and having a great treasure of rare abilities , will not be drawn to impart them : The canker of these mens great skill , shall be a swift witnesse against them .

Silence in some cases is a crying sin . Taciturnity is sometimes a vertue ; but not at all where it tends to the be●raying of a good cause , or the detriment of the Church . Meam injuriam patienter tuli , &c. Hierom to vigilantius . Whiles the wrong thou didst reached onely to my self ; I took it patiently ; but thy wickedness against God , I cannot bear with . The like , Hest. 7.4 . Isa. 62.1 .

Divines observe , there are seven seasons of speaking . 1. When we may bring glory to God , and do good to our brethren . 2. When we have an opportunity to vindicate the honour and truth of God . 3. When we may relieve the credit of a brother that is wronged , 4. When we may instruct or direct those that are ignorant . 5. When we may comfort or support those that are weak . 6. When we may resolve and settle those that are in doubt . 7. When we may duly reprove and convince those that do evil .

There are also seven special seasons of silence . 1. Till we have a call . 2. Till we be rightly informed about the state of the matter or thing to which we must speak . 3. Neither may we speak rashly , without sutable preparation , either actual or habitual . 4. Nor when , what we speak is like to be a snare unto our selves , Amos 5.10 , 12. with verse 13. 5. So likewise , nor when our own passions or corruptions are up . 6. Nor when men are not capable of what we speak . 7. Nor to burthen or grieve the spirits of any , especially of those that are already afflicted .

I conclude then , it is a great part of prudence to know when to be silent , and when to speak : when it is a time to speak , silence is our folly : and when it is a time to keep silence , speaking is our folly .

A time to keep silence , and a time to speak . Eccles. 3.7 .

Prolixity .

O quàm multa quàm Paucis . Tertullus knew full well that Prolixity was troublesom , when he uttered that insinuating expression .

That I be not tedious unto thee , — hear us of thy clemency a few words . Acts 24.4 .

Wish .

To wish that a thing had been or not been , out of a tendernesse that God should be offended by sin , is not onely lawful , but very commendable : But to wish things otherwise than they are , as murmuring against , and misliking Gods administration , or out of a tendernesse to our selves because we suffer ; is not onely sinful , but abominable ; because our wills rise up against the Will of God .

But what a zeal to God , and love to his countrey-men had Paul .

I could wish that my self were separated from Christ , Rom. 9.3 . for my brethren , my kinsmen according to the flesh .

Vow .

God it is to whom a vow belongeth ; Vota sunt promissiones solennes D●o factae de iis quae in nostrâ sunt potestate , & Deo gratae ad fidem in precibus confirmandam . And therefore Aquinas saith , Quòd vo●um soli Deo fit , sed promissio etiam potest fieri homini ; And therefore a Vow is properly an act of Religion , and of Divine worship .

One main use of a religious Vow , is to tye our selves thereby , to the better abearance : that we slip not collar , that we detrect not the yoke of Gods obedience . Broken bones must have strong bands to close them . Tottering houses must be crampt with iron bars , or they will soon down . If the Vows of God be upon us , it will help against the ficklenesse of our false hearts : which cannot but know , that if God be alsufficient to us , we must be altogether his : His is a Covenant of mercy , even the sure mercies of David ; Ours is a Covenant of obedience to him in every part and point of duty .

Wicked men break these bonds ( as Sampson did the green withes ) and cast away these cords from them : And the best are too s●ack , though in their affliction they are wondrous apt to promise great matters , Us tales esse perseveremus s●ni , quales nos futuros esse profitemur infirmi . if they may but be delivered . Pliny in an Epistle to one of his friends , that desired rules from him how to order his life aright ; I will , saith he , give you one rule , that shall be instead of a thousand , That you be sure to be the same when well , that you vowed to be when you were sick .

However that was not right of Hierom * * If that holy father be not wronged . , Melius est vovere , quàm votum non Praestare ; For Isidorus better , by Davids example towards Nabal , In male promissis rescinde fidem , in stulto voto muta decretum , quod incaute vovisti , ne facias , impià enim , est promissio quae scelere adimpletur , neque debet votum esse iniquitatis vinculum .

Vow , Psal. 76.11 . and pay unto the Lord your God .

Covenant .

The old Romans had a great care to perform alwayes their word , whatever it cost them ; insomuch that the first Temple built in Rome , was dedicated to the Goddesse Fidelity . In after times indeed , Romanis promittere promptum erat , promissis autem , quanquam juramento firmatis , minimè stare : They were forward to promise , but careless to perform .

Many such degenerate Romanes we have , that can dispence with promises at pleasure , slipping them off as Monkies do their collars , and ( Peacock-like ) all in changable colours , as often changed as moved . But a good man will rather suffer losse , than forfeit his honest word .

— He that sweareth to his own hurt and changeth not . Psal. 15.4 .

Oath .

Against the Anabaptists . It is not unlawful to swear . For , 1. God never forbids an Oath simpliciter , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. He doth not say in the third Commandment , Non assumes nomen Dei omnino , sed non assumes in vanum . 3. It is commanded as a part of Gods worship . And by an Oath God is glorified ; we professe , that is God present every where ; that he sees the heart ; that he is a just revenger of untruths . Besides , humane society is thereby benefited , strifes are ended , and love is preserved .

Object . But I say unto you , swear not at all .

Answ. It cannot be Christs meaning simply to forbid swearing ; for he came not to destroy the Law , but to fulfil it . He takes away the corrupt glosses of the Pharisees , but not the use of an Oath , as may appeare in all the other precepts there reformed , but not abolished . Again , as Christ said , Ne juretis omnino , so he said , Ne resistatis malo ; yet the Magistrate may resist evil .

There were two glosses of the Pharisees in this .

1. If any sware by the Name of God , or by those things that did appertaine immediately to the worship of God , as by the gold offered to God in the Temple or by the sacrifice on the Altar , he sinned : But if he did sweare by other creatures , by heaven , earth , Jerusalem , the Altar ; it was no sinne . 2. That the breach of the first Oath was damnable , but not of the second . These Christ reformeth . Moreover the Pharisees meant onely of private Oaths , in the ordinary speech of men ; for in publick judgement , they did swear onely by God alone . Besides , if it were unlawful to swear , how shall Christ be justified , that addes to his speech . Amen , Amen .

Indeed for reformation of this vice of blasphemy and ordinary swearing , whereby ( as Chrysostom saith ) Christ is continually crucified again , it were to be wished , that that Law made by Ludovicus King of France were universally established , That whosoever sweareth vainly , should be burned in the mouth with an hot iron .

An Oath ( saith Tully ) is affirmatio religiosa . It is lex naturae , Heb. 6.16 . and Jus Gentium . The use of it is mainly to settle minds , and end controversies . It is the end of all contradiction , there is no more litigation when one hath sworn , all are to be as mute as fishes .

We must have a reverend estimation of an Oath , Assumere Deum in testem dicitur jurare , quia quasi pro jure introductum est , ut quod sub invocatione divini testimonii dicitur , pro v●re habeatur , Aquin. and these conditions must be observed in it , viz.

Vt sit in , 1. Veritate . Jer. 4.2 . 2. Judicio . Jer. 4.2 . 3. Justitiâ . Jer. 4.2 .

It must be , 1. For the confirmation of a truth , not of a falsehood . It is a most vile thing to make God who is truth it self , the witnesse of a lie . 2. In judgement , with wisdome and discretion , upon great and weighty causes : When the glory of God , and the good of our brethren requires it ; When the truth cannot otherwise he known . 3. For just and lawful matters , not for things that are unjust and unlawful ; we must not swear to kill , to take a purse , or the like . Unto the first of these are opposed false Oaths , to the second rash , to the third unjust .

The depravation of our Nature hath abused the lawful act of an Oath , by equivocations and mental reservations ; making it like the Gipsies knot , fast or loose , at pleasure . No scruple in a cauteriz'd conscience , passing the bounds of Religion . But as the wasp falls into the honey , that after drowns her ; so man into the hands of delightful sin , that after kills him .

Therefore the sacred and solemn obligation of an Oath , is to be interpreted , not by him that takes it , but by him that takes his assurance by it .

— He that sweareth , Eccl. 9.2 . and he that feareth an oath .

Perjury .

It is a sin of an high nature , Perjurij paena divina Exitium , humana dedecus . condemned by the light of nature , and punished by the Heathens . God punisheth Perjury with destruction ; Men , with disgrace : This was one of the Laws of the twelve Tables in Rome .

A man forswears himself , Lombard . Ex Aug. when he swears that which 1. Is false , and knows it to be false . 2. Is true , but thought it to be false . 3. Is false , but held it to be true .

At least the two first kinds are abominable .

Antiochus muros Hierosolumitanos obsessus , Judaeis pacem denunciat , libertatemque vivendi legibus , illi verò libenter haec audientes , fide acceptâ & jurejurando interposito , Joseph . de Bello Judiac . lib. 1. c. 15. è Templo exiverunt ; at Antiochus cùm ingressus vidisset locum egregiè munitum , violato sacramento jussit suum exercitum , ut solo aequaret murum , quo Templum septum fucrat ; & hoc facto reversus est Antiochiam , secum ducens Oniam Pontificem , qui Menelaus alio nomine dicitur ; who was slain in Syria , by the suggestion of Lycias to Antiochus .

But for this cruel tyranny and perjury , he had a cruel death and doom unexpected .

Michael Paleologus , Emperor of Constantinople , made the Greek Church acknowledge the Pope's supremacy , and did many other things contrary to his oath : And therefore lieth obscurely buried ( saith the Historian ) shrouded in the sheet of defame .

Rodulphus Duke of Sweveland , who by the Pope's instigation , brake his oath of allegiance to Henry the Emperor , by the cutting off of his faithless right hand , lost his life .

Vladislaus King of Hungary , for his perjurious setting upon the Great Turk , at the battel of Varna , Turk . Hist. fol. 297. was deservedly defeated . Mind Amurath's prayer unto Christ : Behold thou crucified Christ , this is the League thy Christians in thy name made with me , which they have without any cause violated : Now if thou be a God , as they say thou art , and as we dream , revenge the wrong now done unto thy name , and me , and shew thy power upon thy perfidious people , who in their deeds deny thee their God .

A Turk causing a Christian to pay a summ of money most unjustly twice over , by taking an oath before the Judge where the matter was examined , to the contrary , fol. 1310. April . 16 1611. that he had not paid it : The Christian withall prayed God to shew some publique signe which of them had done the wrong : And thereupon the Turk going forth to repair home to his own house , fell down dead in the street .

Perjury is a sin which violates the name of God exceedingly , and evidences that men have no fear of God in them , that they make an Idol of him to serve their own turns ; That such men are neither for God nor man to trust ; not only Religion , but even common honesty suffers by them . No marvel ten if the Lord recompence such sins upon mens heads .

— Thou shalt not forswear thy self . Mat. 5.35 .

Read Zech. 5.4 , 5. Mal. 3.5 , &c.

Remembrance .

Seneca brings in Hercules , In Traged . lamenting and saying , Tot feras vici horridas , reges tyrannos , non vultus meos in astra torsi . Oblivio Jovis erat causa miseriae .

Fulnesse breeds forgetfulnesse ; saturity security . Many in their low estate could serve God , but now resemble the moon , which never suffers Eclipse , but at her full : and that is by the earths interposition between the sun and her self ; at which time also she gets furthest off from the Sun . It s the saying of one , that Solomons wealth did more hurt , than his wisdom did him good : it was his abundance that drew out his spirits , and dissolved him , and brought him to so low an ebbe in grace . Deut. 8.10 . The fed hawk soon forgets her Master . Therefore when thou shalt have eaten and be full , then beware lest thou forget the Lord .

Let us be careful we forget not Gods word , neither let slip any one sermon without some profit . There are several helps to memory .

Attention . Men remember what they heed and regard . Attend to my sayings ( saith wisdom ) keep them in the midst of thine heart ; that is , in such a place where nothing can come to take them away . Where there is attention , there will be retention ; the memory is the chest and Ark of divine truths , and a man should see them carefully locked up .

Affection . That 's a great help to memory , men remember what they care for . Delight and love are ever reviving and renewing the object upon our thoughts .

Application and appropriation of truths . We will remember that which concerneth our selves . Hear this , and know it for thy good . This I must remember for my comfort .

Meditation . This is a covering of the word , that the fowles of the air do not snatch it from us . As an apple which is tossed in the hand , leaveth the odour and smell of it behind ; so often revolving the word upon the thoughts . Mary kept Christs sayings , and pondered them in her heart .

Conference with others . The Disciples that travelled to Emmaus , conferred together : The Bereans that came from St. Paul his sermon , took their Bibles and conferred together : Many eyes see more than one : that which one hath forgotten , another may remember . Repetition will be as a nail to fasten the things we have heard .

Prayer . Our corporal meat will do us no good , except God bless it ; no more can the food of our souls . And beg the Spirit of God , whose work it is to bring things to our remembrance . And observe the accomplishment of truths , such occasions observed , will make old truths come to mind afresh .

Practise . Christians can remember the circumstances of that sermon , In sucoum & sang●inem . by which they get profit . This is the digesting of our spiritual meat , and the converting of it into our substance . It is never our own truly , and indeed , till it be practised .

Therefore we ought to give the more earnest heed to the things which we have heard , Heb. 2.1 . Nè praete●fl●amus . lest at any time we should let them slip .

Abstinence .

Nature is contented with a little . Natura pau●is contenta . For who perceiveth not that at all things are seasoned by the desires ? Darius in his flight , when he drunk of the water that was dirty , and polluted with dead Carkasses ; affirmed , he never drank sweeter or more pleasant . The reason is , because he never abstained from drink , untill he was thirsty . Cicer. Quest. Tus● .

It is necessary that every one be so far forth continent , as may destroy the vices , not the flesh ; for oftentimes in the pursuit of the enemy , Greg. therein we kill the Citizen whom we love . And oftentime while we do as it were spare our fellow-Citizen , we further the enemy in the skirmish .

Abstaine from all appearance of evil . 1 Thes. 5.22 .

Testimony .

Testimonium est fallibile in fide humanâ ; in fide divinâ , infallibile .

The witnesse of the Holy Ghost is the work of faith , the witnesse of our spirits the sense of faith wrought . This is better felt by experience , than expressed by words ; known altogether and onely to them that have it .

The state of Gods children is full of sweet certainty and assurance ; he that having a cause to be tried , and hath two sufficient witnesses , doubts not of the day : Now Gods Children have two witnesses , Omni exceptione majores , 1. Their own spirit , which is not to be condemned : for if conscience a natural thing , be a thousend witnesses : much more the spirit , which is a supernatural power given of God : ) 2. The Holy Ghost , which cannot deceive , or be deceived , witnesseth with our spirits . Besides , what an honour is this to the Saints , that the Holy Ghost should bear witness at the bar of their consciences ?

There are several wayes of bearing witnesse to Christ ; 1. By openly publishing the truth of Christ , promulging of the Evangelical truths concerning the Messiah . 2. By leading lives answerable to the Christian profession : holinesse and uprightness of conversation , doth attest and credit the Doctrine of Christ . 3. By suffering ( especially death it self ) for Christs cause and the Gospels . To such the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is eminently applied .

Under the law , one witnesse was allowed sufficient in case of Religion , Deut. 29.16 , 17. Malitia tua te adduxit ad mortem , non nos . Lyran. V●erque Diabolum habet , isle in linguâ ille in a●re . Dav. Detractores Canini dentes Diaboli . Pa●isien . But two were required in civil cases . Cap. 19.15 .

Witnesses of old , were wont to put their hand upon the head of the offendor , and say , It is thy own wickednesse which condemns thee , and not we .

We may neither raise an evil report , nor receive it ; neither be the tale-bearer , nor tale-hearer . The one carries the Devil in his tongue , the other in his ear . Not only those that make a lye , but those that love it when it is made to their hands , are shut out of heaven . Rev. 22.15 .

Every man hath two great witnesses , either for or against him .

1. Conscience within him . 2. God above him .

Other faculties may rest , but no passage shall be able to scape the record of conscience .

Conscia mens ut cuique sua est , Ovid. ita concipit intra Pectora pro facto spemque metúmque suo .

This is Gods deputy-judge holding court in the whole soul , bearing witnesse of all a mans doings and desires , and accordingly excusing or accusing , absolving or condemning , comforting or tormenting .

But yet the witness of God is the most desireable witness ; The witnesse we have on earth is nothing worth , unless we have a witnesse in Heaven . If we have not the inward witnesse of our own conscience , it is little advantage , though : we have a thousand outward witnesses : Conscience is more than a thousand witnesses , but God is more than ten thousand consciences .

As the witnesse of good men is more desirable , than the witnesse of all other men ; and the witnesse of a good conscience , is more desirable than the witnesse of good men ; so the witnesse of God is more desirable than ( without which we cannot have it , and with which we shall have it , ) the witnesse of a good conscience . Job 16.19 .

Behold , my witnesse is in heaven , and my record is on high .

Contemplation .

A contemplative life without practice , is like unto Rachel Jacobs wife , beautiful and bright-sighted , but yet barren . It is good therefore to have Rachels beautiful face to be seconded with Leah's fruitful womb .

If ye know these things , happy are ye if ye do them . John 13.17 .

Consideration .

Cras tibi respondebo , said Melanchton to his adversary Eccius .

It is but little that can be learned in this life without due and deep consideration , which is an act of the practical understanding , whereby it reflects and stayes upon its own intentions : and comparing them with the rule , it proceeds to lay a command upon the will and affections , to put them in execution .

Without this , though a man had all possible knowledge lockt up in his brain and breast , it would be but like fire in a flint-stone , insensible and unprofitable , till beaten out by sound consideration : But when consideration hath soundly inlightned a mans mind , informed his judgment , and determined his will according to rule ; then it must needs bring forth sound resolutions , purposes and practices .

Solomon got much of his wisedome by this means , as appeareth by his Ecclesiastes , which some have not unfitly called , Solomons Soliloquy .

Commune with your own heart upon your bed , and be still . Psal. 4.4 .

Study .

A wise mans tongue runs not before his wit , but he weighs his words before he utters them . He dippeth his words in his mind ( as Plutarch saith Phocian did ) ere men see what colour they are of . Such a one was Melanchton , who , when some hard question was propounded to him , would take three dayes deliberation to answer it .

In some that is verefied , Studium partium maxima par● studiorum . Above all let us study to go to Heaven . 1. We have a place to study in ; enter often into the closet of our own hearts , examine whether we be in regia via or not that leadeth to heaven . 2. We have a book to study on ; the book of books , the sacred book of holy Scriptures . 3. We have a light to study by ; Gods Spirit , who must enlighten our eyes , that we may see the wonders of Gods lawes . 4. And we have a time to study in ; from infancy to old age , from the cradle to the grave , the terme of our life , so far as is possible . In which study we must use all diligence . 2 Pet. 1.10 .

Aquinas at Lewis the French Kings table , was so deep in his study , when others were chatting ; that he forgate himself , and smiting upon the table , said , Jam contra Minichaeos conclusum est . When Rainolds friends desired him , he would not perdere substantiam propter accidentia ; his answer was , Nec propter vitam vivendi perdere causas .

One calls Scaliger , Portentosi ingenii juvenem , of a stupendious wit . And it is said of Willet , that when he preached in Cambridge , he shewed himself to be the man , Quem rus non infuscavit .

Study to shew thy self approved unto God . 2 Tim. 2.15 .

Read , Pro. 15.28 . Eccl. 12.12 . Heb. 4.11 . &c.

Soliloquy .

A wise man can never want with whom to discourse , though he be alone .

It s good to have our eyes in our head , with Solomons wise man : yea , to have our eyes like the windowes in Solomons Temple , broad inward . But mens minds are naturally as ill set as their eyes , they turn neither of them inward . Lamiae-like , they are sharp-sighted abroad , to discern other mens faults ; but mole-like , blind at home , to take notice of their own . Corrupt nature shews no sin . Men deal with their souls , as some do with their bodies ; who , when their beauty is decayed , they desire to hide it from themselves by false glasses , and from others by painting . So their sins , from themselves by false-glasses , and from others by excuses .

A good mans businesse lyeth much within doors , and he taketh the fittest time , for the better dispatch of it , when he is in secret ; putting his hand into his bosom and recoiling upon his own heart , by self-reflection .

But as it is a signe that there are great distempers in that family , where husband and wife go divers days together , and speak not the one to the other : So in that soul that flieth from it self , and can go long without self-examination .

Fanne your selves , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 yea fanne your selves . Zeph. 2.1 . So Tremel . Excutite vos , iterumque excutite .

Read , 2 Cor. 13.5 . Lam. 3.4 . Psal. 4.4 . Psal. 77.6 .

Confession .

There is no way to purge the sick soul but upwards . Confessio peccati ost vomitus sordium animae .

But to shew how unwilling men are to confess their sins ; they are apt ( saith one ) to decline sin through every case ; as , In Nominativo per superbiam , striving to get them a name . In Genitivo per luxuriam . In Dativo per symoniam . In Accusativo per detractationem . In Vocativo per adulationem . And in Ablativo per rapinam . But yet they will not confesse so much in any case .

Per miserere mei , tollitur ira Dei. Homo agnoscit , Deus ignoscit . Man no sooner confesseth the debt , but God crosseth the book .

Certainly Bellarmine ( with reverence to his learning ) missed the cusheon wretchedly , when he could not find in all the book of God , any Promise made to confession of sin to God .

If we confesse our sins , 1 John 1 9. God is faithful and just to forgive us our sins , and to cleanse us from all unrighteousnesse .

Read , 2 Sam. 12.13 . Prov. 28.13 . Psal. 32.5 .

Contrition .

The sacrifices of God , are a broken spirit ; a broken and a contrite heart , O God thou wilt not despise . Great comfort to a soul that is at the next door to despair . This comforted Bernard on his death-bed , he died with this sentence in his mouth . And Austin caused it to be written on the wall , over against the bed where he lay sick and died .

Happy when a man ( with those converts , Act. 2. ) is so pricked and pierced , that he feels the nails wherewith he hath crucified Christ , sticking fast in his own heart , as so many sharp daggers , or stings of Scorpions .

But it is the Spirit that convinceth of sin . These waters flow not till his wind bloweth . Neither can a sigh for sin be breathed out , untill he imbreath it into us . the eye is the instrument both of sight and sorrow . What the eye never sees , the heart neve● ru●s . Sight of sinne must precede sorrow for sin . Let us therefore get our eyes anointed with this eye-salve .

I will pour upon the house of David and upon the inhabitants of Jerusalem , Zech. 12.10 . the spirit of grace and of supplications , and they shall look upon him whom they have pierced , and they shall mourn for him , as one mourneth for his onely son , and shall be in bitternesse for him , as one that is in bitternesse for his first-born .

Teares .

All tears are not pleasing to God . There be , 1. Lachrymae rancoris & indignationis : such were the tears of Esau ; he wept more upon stomack , being vexed in his mind , that he should be thus defrauded by his brother , than for any grief for sin . More for the loss , than the fault .

2. Lachrymae Simulationis : such are Crocodiles tears , Vt fl●rent oculos erudiere suos . Ovid. and ( as they say ) some womens tears , that have them at command .

3. Lachrymae compunctionis : being pricked with sorrow for sin . These be good tears , which the Angels in heaven rejoyce at .

Some report of Mary Magdalen , that after our Saviours resurrection , Adeò ut lachrymae cutem genarum exederint . she spent thirty years in Gallia Narbonensi , in weeping for her sins . And of St. Peter , that he always had his eyes full of tears , insomuch as his face was furrowed with continual weeping . It s said of Sr. Philip Sidney , that when he met with any thing he well understood not , he would break out into tears . — faciles motus mens generosa capit . The spouse in the Canticles , had her eyes like the pooles of Heshbon , glazed with tears .

Verbum , preces & lachrymae , miserae arma sunt Ecclesiae . Oratio sine malis , est tanquam avis sine alis . And as musick upon the water sounds farthar , and more harmoniously , than upon the land : So prayers with tears are more pleasing to God , and prevalent with him . Tears are not words formally , but virtually ; their voice is very significant , Tears are effectual Oratours .

La●ga Dei pietas veniam non dimidiabit , Aut nihil , aut totum ( te lachrymante ) dabit .

Let us drown our sins in a deluge of tears . Peter never look't more sweetly , than when he wept most bitterly . David never sung more Pathetically , Chrysost. than when his heart was broken most penitentially : when tears instead of Gemmes were the ornament of his bed .

It is a witty observation of one , that God is said in Scripture to have a bag and a bottle ; a bag for our sins , a bottle for our teares ; and that we should help to fill this , as we have that . Every drop of these is kept safe , as so much sweet-water .

Put thou my teares into thy bottle . Psal. 56. ● .

Pardon . Est Paenae meritae remissio . Seneca . Sed nisi peccassem quid tu concedere posset ? Ovid. Dum tribuit veniam , denotat culpam .

Pardon of sin , is the removing , or the lifting off , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the passing away of sin from the sinner . Job . 7.21 .

Called 1. Paying of a debt . 1 Joh. 2.12 . 2. Removing out of sight . Isa. 38.17 . 3. Washing and purging . Psal. 51.1 , 2. 4. Covering and not imputing . Psal. 32. 5. Blotting out . Isa. 43.25 .

Sin makes a man a debtor ; Grave votabulum debitorts . And ( saith Ambrose ) the name of debtor is very unpleasing ; yet such is every sinner , a debtor to Gods Justice , by reason of the breach of his law . Indeed , man as a creature was a debtor to Gods authority commanding , but withal , he was able to pay that debt to the full , and therefore it was no burden nor misery : whereas man as a sinner , is a debtor to Gods Justice punishing ; and this such a debt as he is never able to satisfy , and therefore must lye in prison for ever . A sinner may be red with blushing at the time of sinning , but must needs be oftentimes pale for fear of paying . Augustus would fain buy his pillow who was so much in debt , as conceiving it was good to sleep on . How can a sinner sleep securely , who is indebted so deeply ?

But now forgiveness taketh off this obligation , and consequently the punishment it self : so that look as a forgiven debtor is freed from whatsoever penalty his debt did render him liable to ; yea , from being so much as liable to the penalty ; so is the forgiven sinner from the punishment it self , which is the remote term , and the obligation to it , which is the proxime term of Pardon , In this respect it is that Anselm saith , to forgive sin , is not to punish it . And Austin to the like purpose . And the schools .

For know , there 's a great difference between these two , to withold the Execution off , and to withdraw the obligation to the punishment : It is one thing for a creditor to give day of payment , and another thing to cancel the bond . A vast difference between forgiving and forbearing mercy . This latter God vouchsafeth even to those who go on in sin ; but the former onely to his own penitent servants .

Novatus the proud Heretick , denied possibility of pardon to them that had any whit fallen off in times of persecution , though they rose again by repentance . But Gods thoughts are not as mans , Isa. 55.8 . Mic. 7.18 . Beg we supernal grace to beleeve this , and measure not God by our model . God forgives all manner of sin , all without exception , Mat. 12.31 . yea , though it be blasphemy . He blots out enormities , as well as infirmities , Isa. 44.22 . The sun by his force can scatt●r the greatest mist , as well as the least vapour : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And the sea by its vastness drown mountains as well as mole-hils . The grace of our God abounds to flowing over . The blood of Jesus Christ cleanseth us from all sin . Dicitur Christus emundare abomni peccato , quia nullum est tam imm●ne facinus , quod Christi sanguine non potest clui . Justin . in 1 Job . 1.7 .

Paul was a blasphemer ( and so sinned against the first table ) he was also a persecuter ( and sinned against the second table ) he was injurious ( and so came near unto the unpardonable sin and ) yet he obtained mercy and pardon . Ego admisi , unde tu damnare potes me ; sed non amisisti unde tu salvare potes me , saith Austin . Man cannot commit more than God can and will remit to the penitent .

Men may forgive the trespasse , God onely the transgression : Ministers remit sins ministerially , as Nathan did ; God onely authoritatively , and by his own power .

Forgive us our debts . Mat. 6.12 Read , Mat. 18.27 Psal. 33.1.2 Psal. 103. , ● 2 , 3 , 12. Isa. 55.7 &c.

Mortification .

It is the one half of Christianity : It is a dying to the world , a denying of the will and all its natural desires : An abstinence from pleasure and sensual complacencies , that the flesh being subdued to the spirit , both may joyn in the service of God , and in the offices of holy Religion .

Haec tria in se comprehendit , 1. Agnitio Peccati . 2. Odium Peccati . 3. Fugam à peccato .

Ab initio mortificationis naturae , peccatum languescit ; in progressu labescit ; Origen . In the beginning of the conflict , corruption grows sick of it ; and by our pressing and pursuing , it pines away it self into a consumption .

As Christ hath suffered in the humane nature , so must we in the sinful nature : using it as Christ was used ; that is , first stripping it naked by confession , and then piercing it ; the hands of it , in respect of operation ; the feet , in respect of progression ; and the heart , in respect of affection .

We are so incorporated to the desires of sensual objects , that we feel no relish or gust of the spiritual : there is no proportion between the object and the appetite , till by mortification of our first desires , our wills are made spiritual ; and our apprehensions supernatural and clarified . For as a Cook told Dionysius the tyrant , the black broth of Lacedaemon would not do well at Syracuse , unlesse it be tasted by a Spartans palate ; so neither can the excellencies of heaven be discerned , but by a spirit disrelishing the sottish appetites of the world , and accustomed to diviner banquets .

And this was also mystically signified by the two Altars in Solomons Temple , in the outer Court whereof beasts were sacrificed , in the inner Court an Altar of Incense : The first representing mortification or slaying of our beastly appetites : The second the offering up our prayers . Without our spirits be mortified , we neither can love to pray , nor God love to hear us .

It was Bishop Hoopers speech , before a Christian can be brought to perfection , Sic mihi res eadem vulnus opemque feret . Ovid. he must first be brought to nothing . Unmortified men and women are no creatures fit for God .

Origen ( through a grosse mistake ) made himself an Eunuch . Demosthenes put out his own eyes . Crates cast his money into the Sea . And Thracius cut down his own vines .

Peccata sepae raduntur , sed non eradicantur . Sin hath a strong heart , and is not easily brought down : It is the hardest task in all Christianity , yet must be none , or we are undone .

Mortifie therefore your members which are upon the earth , fornication , &c. Colos. 3.5 .

Solitude .

A solitary condition is a sad condition , a sorrowful condition . Indeed there is a solitarinesse which is the sweetest part of our lives , when we retire awhile from the world , from the throng of men and businesse , that we may be more intimate with Christ , and take our fill in communion with him : This is to go alone , that we may meet with God in heaven upon earth : But to be so left alone , that we cannot meet with men , is one of the greatest afflictions upon the earth . Such solitary times are sad times .

There is an elective alonenesse or retirednesse , at sometimes very useful for contemplation and prayer ; and thus we are never lesse alone , than when we are alone , for then God is more specially with us , and we with him . It is said , Gen. 32.24 . Jacob was left alone ; that is , he stayed alone purposely , that he might have freer communion with God , in that recesse and retirement from the creature ,

So the Church gets her into the clefts of the roks , Cant. 2.14 . Sed quid prodest solitudo corporis , si non sit solitudo cerdis ? Greg. Isaac into the fields ; Daniel to the rivers side ; Christ into the Mount ; Peter up to the leads or house top ; that they might pour out their prayers , and solace themselves with God in secret . Thus it is good for man to be alone from the company of man , that he may enjoy ( more fully ) the presence of God . It 's a desirable solitarinesse , to talk with God , and with our selves .

Yet solitarinesse is to be well and carefully managed ; for Satan is readiest to assault , when none is by to assist . Neither is there a greater tye to constancy than the society of the Saints . This the Heathen Persecutors perceived , and therefore banished and confined the confessors to Isles and Mines , where they could not come together for mutual edification . Communion of Saints is to be accounted a point of practice , as well as an Article of belief .

All solitarinesse therefore is not to be affected , because it is the hour of temptation .

I watch , Psal. 102.7 . and am as a Sparrow alone upon the house top .

Society .

God is for society , he is greatly to be feared in the assembly of the Saints , Psal. 89.7 . Christ sent out his Disciples by two and two , Mark 6.7 . He himself came from heaven to converse with us , therefore we may not ( like Stoicks ) stye up our selves . A mild affablenesse and amicable conversation , is to be preferred before a stern froward austerity , or wild retirednesse .

Man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith the Philosopher ) a sociable creature , or Natures good-fellow . A●ist . Polit. 1. He that loves to be alone , is either a beast or a God . Yea , one subordinate end of mans creation , is , that man might live with man , in holy society and communion .

Let two cold flints be smitten together , and fire will come forth ; so let two dul Christians conferre and communicate their soul-secrets , and they shall find the benefit of it .

We see ( saith a late writer ) that God will have the sweetest works in nature , to be performed with natural help . Canst thou bind the sweet influences of the Pleiades ? Saith God to Job , Chap. 38.21 . These Pleiades be the seven starres , that have all one name , because they all help one another in their work , which is to bring on the spring , and like seven sisters so are they joined together in one constellation , and in one company . Now the best time of the year , the sweetest warmth cometh with those Pleiades ; And the best time of our life cometh when we keep together in true love and fellowship .

Optimum solatium sodalitium ; There is great comfort in good company . Quid sit vera amicitia nondum novit , qui vult alium esse mercedem quam ipsam ; saith Austin , Lib de Amicitia . What true friendship is , he doth not as yet know , who desireth any other reward than it self .

No sooner had the Philippians received the Gospel , but they were in fellowship to a day . Cap. 1.5 .

Noscitur ex socio , qui non dignoscitur exse .

As sincerity is the life of Religion , so is society the life of sincerity .

Besides , Vis unita fortior . Jonathan will not go without his Armer-bearer : Christ , when to begin his passion in the garden , took Peter , James and John with him , for the benifit of their prayers and company , though they served him but sorrily . Christs Dove is but one ? Jerusalem is a City compact together ; The Church is terrible as an Army with banners , the gates of hell cannot prevail against her . Unity hath victory , but division breeds dissolution .

Quanto plures & boni in amicitia constituti sunt , tanto status corum melioratur .

The more they are that unite , so they be good , the better it is with them . We lose much of our strength in the losse of friends ; our Cable is as it were untwisted . Hence David so much bemoans the losse of Jonathan ; and Paul counts it a special mercy to him that Epaphroditus recovered . 2 Sam. 1. Phil. 1.27 .

I conclude then , It s not so much perfection to live immur'd in a cell , as to converse with the world , and yet live abstracted from it , and dead to it ; for so did Christ .

Two are better than one . Eccl. 4.9 .

Way .

Domine , sequemur te , per te , ad te : te quia veritas : per te , quia via ; ad te , quia vita saith Bernard .

Christ hath paved us a new and living way to God , with his own meritorious blood , Heb. 10.20 . And his flesh stands as a skreen betwixt us , and those everlasting burnings . Isa. 33.14 .

There are the wayes of Gods 1. Counsel , and Decrees ; past finding out . Rom. 11.33 . 2. Providence , and outward administration . Psal. 145.17 . Psal. 77.19 . 3. Commandments , or rules of life ; of two sorts , Ways of 1. Worship . 1. Practice .

Furthermore , the way of a man in his walking with God , is twofold ; 1. Internal , there is a secret path which the soul treads in converse with God , which no eye hath seen . 2. External , an outward way of walking . That speech of God to Abraham takes in both , Gen. 17.1 . Walk before me , and be thou perfect .

Thus if we speak metaphorically , that 's not onely a way , which we tread with our feet , but that 's also a way , which we tread with our actions . A right course of life , is a right way . Go here ( saith God ) it is a way of holinesse ; go there , it is the way of justice ; Come hither , this is the way of truth ; Thus God beckens and invites man into his way . And surely there 's no safety out of Gods way ; many have died in Christs way , but no man ever perished in it .

God knoweth the way that I take . Job . 23.10 .

Quality .

Worth is valued by the quality , not by the greatnesse of a thing . Pro. 30.25 , 26. Some feeble creatures have a notable forecast . And others , what they want in strength , they have in wisedome .

The least measure of true faith , if exerted and exercised , will bring a man to heaven , though he have not this or that faith , to rely upon God without failing , without feeling ; as resolving , that neverthelesse God will hear him , in that very thing that he prayes for .

Verily I say unto you if ye have faith , as a grain of mustard seed ; Mat. 17.20 . ye shall —

Experience .

The requisites for a City or Incorporation , are , One to judge , a law to rule , power to defend , wisedome to order , and riches to communicate . Man ( the City of God ) at his creation had these ; will for the King , reason for the law , free-will for power , for wisedome knowledge , for riches obedience , and cogitations for Inhabitants .

But man triumphed gloriously in a chariot of glasse , which was broken with an Apple . And now man is deceived by Satan , infected with sin , banished from Paradise , sweating in labour , living in sorrow , continuing in warre , and fearful of death .

I have read of a monster , having a head like a man , teeth like a Lion , wings like an Eagle , tail and nails like a Dragon , and breathed fire like a Devil : The wicked man hath reason for his head , presumption for his wings , stiffnesse in wickednesse for his teeth , temptation for his nails , and envy for his breath .

Some sparks of the Deity were created in man in the beginning , which he striving to blow into a flame , blew them out . And now , what gets man in the Devils service , but death ? what comfort in his conscience , but horrours ? eyes flaming , nostrils fuming , eares glowing , hands burning , and heart trembling .

As the body of Cerberus supports three heads ; so the stem of sin sends forth three armes ; The concupiscence of flesh , the lust of the eyes , and the pride of life .

Delilah deceives Sumpson , and the Philistines pull out his eyes ; Delilah is the flesh , the Philistines bind him , when reason yeilds to sensuality ; and pull out his eyes , when sin perswades him to iniquity .

Fas est ab hoste doceri .

Lay thine hand upon him , Job 41.8 . remember the battel ; do no more .

Aeconomical Order .

Natura .

AS Galaton painted Homer vomiting , Reliquos verò Poems ●a quae ips●●●muisset haurientes ; To signifie ( saith Aelian ) that he was the first Poet , and all the other , as well Greek as Latine , but his Apes : In like manner Moses is called , Oceanus Theologus , from whom all other Writers , as Armes are derived . Aristotle was called , Vltimus conatus naturk .

Nature the common mother breedeth divers effects ; according to the constitution of each body . Many times by events and accidents , divers deformities and blemishes appear , which by nature were not decreed to be .

There is greatest cold in the bosome of the earth , when the Sun with greatest vehemency shines on it , to heat it ; even so our corrupt nature doth never shew it self more rebellious and stubborn , than when the Law of God begins to rectifie it ; as an unruly and untamed horse , the more he is spurred forward , the faster he runs backward ; Rom. 7. so the perverse nature of man , is so far from being reformed by the Law , that by the contrary , sin that was dead without the Law , is revived by the Law , and takes occasion to obey its concupiscence .

When we speak of sins against nature , our meaning is , against the light of nature ; not against the corruption of nature .

Naturally , Homo est inversus Decalogus ; whole evil is in man , and whole man in evil ; And there is never a better of us : Therefore Christ came to dissolve the old frame , and to drive out the Prince of darknesse , who hath there entrencht himself .

We were by nature the children of wrath , Eph. 2.3 . even as others .

Marriage .

It is called , In scripturis , 〈◊〉 conjugalis 〈◊〉 tur . Conjugium , à conjungendo , i.e. à jugo communi q●o vir & 〈◊〉 simul in unam carnem , & veluti in unum hóminem junguntur . Matrimoniam , quasimatrem monens , nam à matre dictum est . Conubium , & numero plurali Nuptiae , à nubend● , i. e. tegends vel obtegendo ; quia sicut coelum interdum nubibus obtegitur ; sic untiquitus virgines , dum ad vires dactbantur , G●dw . Anti● . belamine tegebantur : idque ad testandum . 1. Pudor●m & verecundi●m : 2. Subjectionem & obedientiam , sen alterius potestatem in se .

Some honour marriage too much , as the Papists , that make a Sacrament of it . Sacramentum hoc magnum est , Ephes. 5.32 . yet the Greek word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and if every mystery should be a Sacrament , there should not be seven ; but seventy Sacraments , and more . Neither doth he speak of marriage , but of the conjunction of Christ and his Church , in that place .

A number there be also , that have exceedingly disgraced it . So Epiphanius recordeth o● him . Mar●●on called Matrimony , Inventionem diaboli . Saturnius and Basilides blushed not to affirme , that Nubere & generare were à Satana . And Hierom with Tertullian wrest some sentences of St. Paul , to the disgrace of marriage . But let them all say what they will ; The very first work God did after the very first creation , was his marrying of man to woman : and one of the first Miracles Christ wrought , was in honour of marriage . Here Bellurmine also toyes with a triple distinction , such as that in his Treatise for Purgatory , where Peter Martyr non-plust him ; A great scholar ; but were he as great as his great-Grandfather , that came to our Saviour with scriptum est , his greatnesse were nothing , because it is against God , who onely is great without quantity . Great is Diana of the Ephesians , yet nothing because an Idol .

Before marriage , let us begin with God , as Abrahams servant did , Dos non Deus makes such marriages . Forma bonum fragile est . 〈◊〉 Res est forma fuga● . Senec. send me good speed this day . And make a Christian choice ; let not red angels and ruddy cheeks be the loadstones ( though the one is not wholly to be contemned , and the other is an ornament much to be commended ) But , rather grace and vertue : remembring what the wise man saith , Prov. 31.30 . Favour is deceitful , and benn●y is vanity , but a woman that feareth the Lord , she shall be praised .

And being married , let us arme our selves against the crosses of it . Dulciter amarum . It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; a sweet bitter thing . Saint Paul hath read the destiny of married folks , 1 Cor. 7.28 . Such shall have trouble in the flesh . If we have not Christian patience in some measure to bear them , Conjugium turned into conjurgium . we shall dishonour this honourable estate ; instead of honourable , we shall make it onerable , burdensome to our selves and others .

Take heed of matching with one of the daughters of Heth ; for he that graffs into a crab-stock , is like never to want verjuice An hard adventure it is to yoke ones selfe with any untamed heifer , that beareth no● the yoke of Christ .

Marriage is honourable in all , Heb. 13.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and the bed undefiled .

Husband .

A number of Nabals there are , that tyrannize over , Vxor admonenda persaepe , reprehendenda 〈◊〉 , verberanda uunquam . Aurelii vox est . and trample upon their wives , as if they were not their fellows , but their footstooles , not their companions and copes-mates , but their slaves and vass●ls . Many that live as Lamech , like lions in their houses ; quarrelsome , austeere , discourteous , violent , with high words , and hard blows ; fitter indeed to live in Bedlam , than in a civil society .

These are together in the house , no otherwise than as two poysons in the stomack ; their houses being more like kennels of hounds , than families of Christians ; Or as so many fencing-Schools , Mr. Trapp . wherein the two sexes seem to have met together , for nothing , but to play their prizes , and to try masteries . Job was not more weary of his boyles , than they are of their bed-fellows ; cursing their wedding-day , as much as he did his birth-day ; and thirsting after a divorce , a● he did after death ▪ which , because it cannot be had , their lives prove like the sojourning of Israel in Marah , where almost nothing could be heard , but murmuring and mourning , conjuring and complaining .

I confesse , Febris Hectiea uxor mala , & non nisi morte avellenda . Scal. it were better to be married to a Quartan-ague , than to a bad wife ( so said Simonides ) for there be two good dayes for one bad with the one , not one with the other . But that should have been looked to aforehand . If men by leaping unadvisedly into the marriage estate , have drawn much misery upon themselves ; Vxoris vitium aut tollendum , aut tollerandum est . Varro . know , a wive , faults must be either cured or coverd , mended , if we can ; made the best of , if we cannot : If the first she is made better , if the second , we Qui tollit hanc , sibi commodiorem praestat : qui tolerat , ipse se meliorem reddit . Gellius .

Husbands , Col. 3.19 . love your wives , and be not bitter against them .

Wife .

Vxor , quasi unxor : domum enim viri deducta , oleo postes in ungebat .

We must not chuse wives , by dancing or playing under an Oak : for then we shall sooner light upon a wild wanton , than a ●ild Matron , which will become rather a g●dding Dinah , running abroad to see the Countrey , than a sage Sarah , keeping her self within the doors of her tent ; which will become rather a carelesse Grashopper , than a careful Ant ; yea , we shall sooner win an whorish Harlot , Helen , as did Paris ; than a vertuous Electra , as did Phylades .

Nature makes a woman , A good wife is the beauty and ornament of the house . Election a wife : but to be prudent , wise and vertuous , is of the Lord , Prov. 19.14 . A good wife was one of the first real and royal gifts bestowed on Adam : Not a gift of industry , but of destiny ; for Marriages are made in heaven .

Sylla had been happy , if he had had no wife . All evils , as Elements , are most troublesome when out of their proper place ; as impiety in Professours , injustice in Judges , discomfort in a wife . This is like a tempest in the Haven , most troublesome , most dangerous , Prov. 19.13 .

In a great battel between the Persians and the Turks , Turk . Hist. fol. 512. in which the Turks had victory , some which were present reported , that amongst the heaps of them that were slaine , were found the dead bodies of divers Persian women , who being armed , and following their husbands , died with them in the battel ; whom Selymus the first caused to be honourably buried .

But what a woful wife was Jesabel to Ahab ? of which wretched couple , it is said , that Regina erat rex , Rex verò regina . It never goes well when the hen crowes . How many have we known , whose heads have been broken with their own rib ? Satan hath found this b●it to take so well , that he never changed it , since he crept into Paradise .

Wives have a double advantage in perswading with their husbands . 1. In regard of nearnesse , a wife hath opportunity and freedom to improve that opportunity . 2. The motions or perswasions of a wife , whether to good or evil , are very taking upon a husbands heart . Bajazet the fourth , King of the Turks , marrying Despina the fair daughter of Lazarus the Despot , she allured him to drink wine , Fol. 207. forbidden by their Law , and caused him to delight in sumptuous banquets , which his predecessors Othoman , Orchanes , and Amurath never used .

The deadly difference that fell out betwixt those two noble Seymours , in Edward the sixth time , Sir Iohn Heywood in the life of K. Ed. 6. p. 84. was thorow the instigation of their ambitious wives ; which caused our English Historian passionately to cry out , O wives ! Woman wat first given to man for a Comforter , ( saith he ) not for a Counsellor , much lesse a Controler and Director . And it is remarkable that in the first sentence against man , this cause is expressed , Because thou obeyedst the voice of thy wife , Gen. 3.17 .

A wife is made for a help to man , and never so much need of help , as in affliction . That which is good at all times , is at some times better . A wife should ever be a help to her husband , but then most , when he cannot help himself . The vertue of some wives hath appeared gloriously at such times ; True conjugal love ou● lives all changes both of time and state .

The story is famous of Prince Edward , wounded with a poysonad knife , Speeds Chron. pag. 630. by a treacherous Assassine ; to whom when other means of cure proved ineffectual , his wife the Lady Eleanor sucked out the poyson , and gave him both case and healing . A rare pattern of conjugall fidelity .

The woman was not made of a bone of the head , nor of any anterior part , nor of the foot , nor yet of any hinder part ; to shew , that she must not be Domina , nor Praelata , nor serva , nor yet Post-posita : But she was made of a bone of the side , of a bone under the arm , and not far from mans heart ; to shew that she is socia to be protected and defended by the husband , and that he must affect and love her . And if at any time she prove hard and unkind to her husband , or crooked and perverse ; he must remember whereof she was made , of a bone , therefore hard ; of a rib and therefore crooked : Os quod in sorte tuâ cecidit , rodas . Drus . But howsoever she prove , whether kind or unkind , there 's no putting of her away ; but as the Rabines Proverb is , The bone that is fallen to our lot we must gnaw .

Let every one of you in particular so love his wife , even as himself ; Eph. 5.33 . and the wife see that she reverence her husband .

Poligamy .

It is , when a man or woman couples himself or her self in marriage to more than one . Qui primus unam costam in duas divisit . Hierom.

The first author of Polygamy we read of , was Lamech , noted for a prophane and wicked person : As was also Esau another Polygamist .

Some of the fathers were herein faulty , as Abraham , Jacob , David , &c. And this was not their priviledge ; ( as some would have it ) But whether it were their ignorance , or incogitancy , or mistake of some text of Scripture , or the commonnesse or long custome of the sin , ( it having so long continued , was ( perhaps ) grown so fashionable , it seemed to be no sin ) or however ; sure they could not , as to this , ( though otherwise good men ) wash their hands in innocency .

It is a sin against the light of nature , and against the first institution of marriage .

He that made them at the beginning , Mat. 19.4 , 5. made them male and female .

Therefore they twain shall be one flesh .

Jealousie .

It concerneth our own proper good , whereof we feare another doth partake . It is the gall that corrupteth all the honey of our life .

It is a mixt affection of zeal , or fervent love , Non amat qui non zelat . Aug. and carries wrath and rage with it , also anger and grief .

More properly , it is a fear or doubt , Cum metuimus nè amatae rei exturbemur possessione . lest any forraigner should participate or share with the lover , in the thing possessed or beloved .

It hath these properties , 1. It is exceeding watchful , and quick sighted : a wanton glance is soon noted . 2. It is violent ; it puts a man into a feaver-fit of outrage , he is ready to take any revenge . 3. It is irreconcilable , implacable ▪ It will not regard any ransome , &c.

Jealousie ( saith Vives ) begets unquietnesse in the minde night and day : Nature not more able of an acorn to make an oke , than some men of a surmise to make a certainty . he hunts after every word he hears , every whisper , and amplifies it to himself , with a most unjust calumny of others ; he mis-interprets every thing is said or done , most apt to mistake or misconstrue , he pries into every corner , follows close , observes to an hair .

Turks , Spaniards , Italians ; Mulierum conditio misera , nullam honestam credunt , nisi domo conclusa vivat .

The truth is , Mala mens , malus animus ; ill dispositions cause ill suspitions . It may be they have been formerly too blame themseves ; Burt. Melanch . pag. 602. and they think they may be so served by others . He that turned up the trump , before the cards were shuffled , expects therefore Legem talionis , like for like .

Jealousie is the rage of a man , Prov. 6.34 , 35. Cant. 8.6 . &c.

Jealousie is cruel as the grave .

Divorce .

Amongst the Romans , if after the marriage any discontent had fallen out between the man and his wife ; Godw. Antiq. then did they both repair unto a certain Chappel , built in the honour of a certain Goddesse , called Dea viri placa , à viris placandis ; whence after they had been a while there , they returned friends .

But upon just causes divorcements were permitted . There were two manner of divorcements , the one between parties onely contracted , the second between parties married . The first was properly called Repudium , in which the party suing for divorcement , used this form of words . Conditione tua non utar . The second was called Divortium ; wherein the party suing for it , used these words , Res tuas tibi habeto , or Res tuas tibi agito . Both these kindes were termed Matrimoniis renunciationes , a renouncing or refusal of marriage .

This , Moses permitted amongst the Jewes , meerly for the hardnesse of the mens hearts , and for the relief of the women , who else might have been misused by their cruel husbands . The Athenians were wont to put away their wives upon discontent , or hope of greater portions . Solon their Law-giver ( who permitted it ) being asked whether he had given the best Laws to the Athenians ? Answered , the best that they could suffer .

Picus est imago ingrati mariti , the Pyanit is an emblem of an unkind husband : for in autumn he casts off his mate , lest he should be forced to keep her in winter : afterwards in the spring , he allures her to him again , and makes much of her .

The Lord , the God of Israel saith , that he hateth putting away .

Whosoever shall put away his wife , Mal. 2.16 . Mat. 5 32. saving for the cause of fornication , causeth her to commit adultery : and whosoever shall marry her that is divorced , committeth adultery .

Parents .

Beneficia naturâ aentur , primò domesticis , deinde extraneis : Agentia naturalia agunt semper in propinquiora , deinde in remotiora ; si calefacit ignis , si frigefacit aqua , si scindit gladius , si dividit serra ; in partes propinquiores , deinde in remotiores agunt . 1 Tim. 5.4 . Hence the Apostle , let children learn first to shew piety at home , and to requite their parents ; for that is good and acceptable before God .

The Storks feed their ancient parents : Kites expel them . Boughs bend toward their root . Obed was to Naomi a restorer of her life , and a nourisher of her old age . Cornelius was the staffe of his fathers age , and thereby merited the honourable name of Scipio among the Romans . Epaminondus rejoyced in nothing more , than that he had lived to chear up the hearts of his aged parents , by the report of his victories .

The blessing of Parents is highly to be regarded . Praerogativa parentum , Ambr. disciplina filiorum ▪ Though there be a difference between our blessing of our children , and of the Patriarchs : Our benedictio is but bona dictio , or bona praecatio ; theirs was an actual and real bestowing of things on them : yet the curse or blessing of Parents , is in all ages to be respected : Whom they curse justly , God curseth ; and whom they blesse , God blesseth .

Therefore let children so behave themselves , that they may have their parents blessing , especially at their departure out of the world .

Children , obey your parents in the Lord : for this is right . Eph. 6.1 .

Father .

The fifth Commandment requires honour to Fathers .

1. Oeconomical , viz. 1. Parents . 2. Husbands . 3. Masters .

2. Political , viz. 1. Betters in office . 2. Elders in yeares .

3. Ecclesiastical , viz. 1. Tutors . 2. Pastours .

Ambrose reports a tragical accident , how there was a poor man in extream necessity , constrained to fell one of his sons into perpetual bondage , that he might thereby save the rest from a present famine : who calling all his dear children unto him , and beholding them as Olive-branches , round about his table , could not resolve which he might best spare . His eldest son was the strength of his youth , even he that called him his father , and therefore not willing to part with him ; his youngest boy was his nest-chick , whom he dearly beloved ; A third resembled his progenitors , having his fathers bill , and his mothers eye ; and for the rest , one was more loving , and another more diligent , a third more manly , &c. Therefore he could not afford to part with any .

Like as a Father pitieth his children — Psal. 103.13 .

Mother

The Greeks commonly called their children 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the Latine Chari , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . darlings ; and so they are , especially to mothers , which usually are most tender of them . There is an Ocean of love in a parents heart , a fathomlesse depth of desire after the childs welfare ; in the mothers especially .

I was my fathers son , Prov. 4.3 . tender and onely beloved in the sight of my mother .

Widow .

It is a calamitous name . The word by which a widow is expressed in the Hebrew , as well as her condition , calls for help and pity . It comes from a root that signifies either , 1. To bind , & indeed the widow may be so called , both because she is ( as it were ) bound about with afflictions and sorrows ; As also by the rule of contrary speaking , bound , that is , she is not at all bound , but free and loosed from her husband , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 7.1 , 2 , 3. 1 Cor. 7.39 . Or , 2. To be silent ; death having cut off her head , she hath lost her tongue , and hath none to speak for her .

When the Apostle saith of the widow indeed , that she is desolate ; he seemeth to allude to the Greek word for a widow , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desolor , destituo which comes of a verb , that signifies to be desolate , and deprived . So the Latine Vidua à viduando .

God therefore pleads for such as his Clients , and takes special care for them : The Pharisees are doomed to a deeper damnation , for devouring their houses , Mat. 23.14 . And Magistrates charged to plead for them , Isa. 1.17 . And all sorts to make much of them , and communicate to them . Deut. 24.19 , 20 , 21.

— Plead for the widow . Isa. 1.17 .

Fatherless .

These two desolate names are often found alone , but oftener as one in Scripture ; the widow who is dis-joyned from her husband , and the fatherlesse , who are bereaved of their parents , Per viduam & Pupillum omne genus miserorum hominum significatur . Pined . are commonly joyned together . And in a large sense these two names signifie any that are in distresse , and need out charity .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tenebrae , orphans are ( as it were ) darkling .

We are orphans , and fatherlesse , saith the Church , Lam. 5.3 . And we are all Orphans , said Queen Elizabeth ( in her speech to the children of Christs Hospital ) let me have your prayers , and you shall have my protection .

— Judge the fatherlesse . Isa. 1.17 .

Infant .

As a tree by the roots is fastned to the earth , and by the fibrae the little strings upon them draws nourishment from the earth ; so is it with an infant in the womb , the Navel fastens it to the mother , and by the veine and arteries in the Navel , it fetcheth in nourishment and spirits . Hence Plutarch likens the Navel to the roap and Anchor , which stayes the Infant in that harbour of the mothers womb : and when it is cut , the Infant goes from harbour to the sea , and stormes of the world .

Hence some make the Infants tears a presage of sorrows , as if he wept to think upon what a shore of trouble he is landed : or rather into what a sea of stormes he is lanching , when he comes into the world ; such storms as he shall never be fully quit of , till he is harboured in his grave .

Infants are not innocents , Infantes non sunt insontes . but estranged from the womb , they go astray as soon as they be born , Psal. 58.3 . The first sheet wherein they are covered , is woven of sin and shame , Vt u●tlea statim urit , & cancri retrecedunt , & ●●hiuus asper ell . Ezek. 16. Infants have sin , though unable to act it● as Pauls viper , stiffe with cold , might be handled without harm , yet was no lesse venemous . But no sooner can they do any thing , but they are evil-doing ; as young nettles will sting , young crab-fish go backward , and as the young urching is rough .

Therefore an Infant , as soon as he liveth , hath in him the seeds of death . Not onely is man acting sin , but nature infected with sin , the subject of , and subjected to the power of death , Rom. 5.14 . Sin is the ●eed of death , and the principle of corruption . God doth Infants no wrong when they die , their death is of themselves , for they have the seed of death in them .

The Macedonians being to conflict with the Grecians , took their young King in his cradle , and brought him into the field : thinking , either they could not be beaten , their Soveraign being present ; or that none would be so inhumane , as to hurt an helplesse infant .

Suffer little children to come unto me , and forbid them not ; Luke 18.16 . for of such is the kingdome of God .

Birth .

The first woman was ( in a sense ) born of a man , Mulier dicitur virago , quia de viro sumpta . from which she receives her name ; but since , all men are born of a woman . That is , the formation and production of man is from the woman , in her the body of man is framed by the mighty power of God , and all the pieces of it put together , and in her man receives his life and quickning . Hence it was that Adam , who at first called his wife woman , because she was taken out of man , calls her afterwards Eve , because she was the mother of all living .

And upon this ground some Nations have made a Law , that all descents should be reckoned by the mother , because the mother gives the greatest contribution towards the bir●h and bringing forth of man . Plut. de clar . Mul●er . cap. 9. Apud Lycios siquis percontetur , quà familiâ ortus , &c. A matribus genus suum repetere solebant , quod plurima substantia quâ constamus materna sit .

The birth of man speaks two things , his 1. Frailty . 2. Faultinesse .

For he is born of a woman , the weaker vessel , who both breedeth , beareth , and bringeth forth in sorrow , a weak sorry man ; And is ante partum onerosa , in partu dolorosa , post partum laboriosa , every way calamitous ; neither is the child in a better condition .

And as that which is weak , cannot produce that which is strong , so neither can that which impure , send forth that which is clean . An Heathen could say , cum primum nascimur , in omni continuo pravitate versamur ; Damnatus home antequam natus . As soon as ever we are born , we are forthwith in all wickedness . And Austin , man is condemned , as soon as conceived .

Our great Grandmother Eve , did not bring forth , before she had sinned , therefore corruption is conveyed by the impurity of the seed , being in it incoativè , as fire is in the flint . Therefore man is at his birth , overspread with sin , as with a filthy morphew .

In ancient times ( and the custome in some places remains to this day ) great men and Princes kept the memory of their birth-dayes with feasting and triumph , Gen. 40.20 . And Herods birth-day was kept ; Origen , in his fragments upon Matthew , affirms , that the Scripture gives no testimony of any one good man celebrating his birth-day ; I say , an ancient and commendable custome , if in honour of God , for his mercy in our creation , education , preservation , &c. But indeed , Our sospitator . while we reflect upon our birth-sin , we have little cause to rejoyce in our birth-day : The birth-day of Nature should be mourned over every day , the birth-day of Grace is our joy and glory , and is worthy to be rejoyced in . Eternity , which is the day of glory , is one continued triumph for our birth-day in grace .

Behold , I was shapen in iniquity , Psal. 51.5 . and in sinne did my mother conceive me .

Bastard .

The Greeks call such children 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because they are subject to contumelies ; The Hebrews call them brambles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( such a one as Abimelech , Judg. 9.14 . ) as growing in the base hedge-row of a concubine .

Nothus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Spurius . quasi ignotus , Judg. 11.1 . It is an ignominious thing to be a bastard . Bastards are despised by all , many brands of infamy are set on them by the Law .

1. A bastard properly is not a son , Qui nati sant ex prostibulo , planè incerto patre , sed certissimâ infamiâ Abraham was Pater , when he had Ishmael ; but not filii Pater , till he had Isaac ; so that he cannot inherit his fathers lands , unlesse he be made legitimate by Act of Parliament . 2. A bastard may be advanced to no office in Church or Common-wealth , without special licence , favour and dispensation . A bastard shall not enter into the Congregation of the Lord , Deut. 23.2 . even to his tenth generation .

Children .

Children if good , are a great blessing , what can more rejoyce our hearts , than to see our children , It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a blessed misery saith he . the work of Gods hands , framed and fitted for Gods building ? But if otherwise , to be childlesse is a mercy , saith Euripedes ; and Aristotle concludeth , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is no blessing , unlesse it be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , to have a numerous issue , unlesse they be vertuous . It is said that Pasiphaes issue , were ever a shame to the Parent .

None are so ready to drink in false Principles , and corrupt practices , as young ones . Plato reporteth of one Protagoras , that he gloried of this , that whereas he had lived sixty years in all , he had spent forty of them in corrupting of young people .

What a wretched childe was that , who when his father complained , that never father had so undutifull a childe as he had ; F●l . Holy state . answered , yes , my g●ardfather had .

That regenerate men may have unregenerate children ; Regeneratus non regenerat ●ilios ●arnis , sed generat . — ut Oleae semina non Oleas generant , sed Oleastros . Idem . Mat. 19.13 . Austin illustrates thus , 1. As corn that is never so well winnowed , brings forth corn with chaffe about it ; 2. And the circumcised Jew begat uncircumcised children ; so holy parents do beget unholy children ; begetting their children , not according to Grace , but according to Nature ; for grace is personal , but corruption is natural .

It is our duty to present our little ones to Christ , as well as we can ; 1. By praying for them before , at , and after their birth . 2. By timely bringing them to the Ordinance of Baptisme with faith , and much joy in such a priviledge . 3. By training them up in Gods holy fear .

A populous posterity , is the blessing of God . Let us not take too much thought for providing for them . God hath filled two bottles of milk against they come into the world . He that feedeth the young ravens , will feed our children , if we depend on him .

Lo , Psal. 127.3 . children are an heritage of the Lord ; and the fruit of the womb is his reward .

Boy , Girle . Si puellam viderimus moribus lepidam atque dicaculam , laudabimus , exosculabimus ; Haec in matronâ damnabimus & persequemur . Puerilitas est periculorum pelagus . — childhood and youth are vanity . Eccles. 11.10 .

Education . Erasm . de vitá , &c. Origenis pag. 1.

Refert nonnihil ubi nascaris , sed magis refert à quibus nascaris , plurimùm verò à quibus a teneris instituaris .

Education consisteth in three things , viz. 1. Religion . 2. Learning . 3. Manners .

Touching the former , David and Bathsheba joyned together to season the tender years of Solomon , with sweet liquor of celestial Piety . Chrys. Hom. 2. By the meanes of Hanna , Samuel came presently from the corporal , to the spiritual Dugge . Evince taught Timothy the holy Scriptures from his childhood . Hierom would have L●ta to teach her daughter Paula the Canonical Scriptures , Ad Letam . beginning with the Psalmes , and ending with the Canticles ; the Psalmes as the easiest and sweetest , the Canticles as the hardest . To this end catechizing is very requisite .

For education in learning , Pharaoh's daughter trained up her adopted son , in all the learning of the Egyptians . Paul was brought up at the feet of Gamaliel . Aristippus , that famous Philosopher was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 taught by his mother . The eloquent tongue of Cornelia was a great means of the eloquence of the Gracchi her two sons . Philip procured two Schoolmasters for his son Alexander , Plu. Aristotle for his Teacher , and Leonides for Directer and Informer . And Constantine procured three several Tutors for his three several sons ; One for Divinity , Euseb. the other for the Civil Law , the third for Military Discipline .

Concerning behaviour , we must bring up our children 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in instruction and information , that may formare mores , frame their manners , and put a good mind into them , as the word imports .

Let not these things be delayed . Thou mayest be taken from thy children , or they from thee , who then shall teach them after thy departure ? Moreover , Quo semel est imbuta recens servabit adorem , Testa diu . great trees will not easily bend , and a bad habit is not easily left . Besides , dye cloth in the wooll , not in the webb , and the colour will be the better , the more durable .

Train up a childe in the way he should go , and when he is old ; Prov. 22.6 . he will not depart from it .

Espousals .

Contracts or espousals before marriage , were a very ancient and laudable custome ; both amongst the people of God , Adam took his wife the first day of their creation , but knew her not till after the fall : Lots daughters were espoused , yet had not known man : And Mary was betrothed unto Joseph , and yet a pure Virgin . And amongst the Heathens they had their espousals .

The custome was for the spouse to be brought to her husband , Virginem magis laudando quàm v●uperando , consundas . Ter. her head being covered , in token of her shamefastnesse and chastity ; Thus Rebekah , Gen. 24.65 . Herein ( saith one upon that place ) that of the Poet held not , Fastus inest pulchris , sequiturque superbia formans .

Contracts amongst the Romans were called sponsalia à spondendo , because in them each did promise other to live as man and wife . Godw. Antiq. The manner of contracting was commonly thus ; They did for the greater security write down the form of the contract upon tables of record , as appeareth by Juvenal .

Si tibi legitimis pactam junctumque tabellis Satyr . 16. Non es amaturus —

Conscience is to be made of contracts . Nuptias facit consensus , non concubitus , saith the lawyer : And in Scripture the bethrothed virgin is called a wife , and the violation of it , punished as adultery . Deut. 22.23 , 24.

The Lord is witnesse between such , Mal. ● . 14 . and it is the Oath of God : therefore let such take heed how they deal treacherously .

Servant .

Servus est nomen officii .

Esse dominos & servos , introductum est in orbe propter peccatum . Dixit Deus , dominamini piscibus maris , volatilibus coeli , & bestiis terrae ; non verò dixit , dominamini hominibies . Gen. 9.25 . Si enim non esset peccatum , non esset servus nec subditus . Nec Scriptura meminit de servis nec dominis usque ad tempus Noe , cùm injecit maledictionem Chamo ; Maledictus Cham , servus servorum erit fratribus suis . Hinc maximus peccator Papa , cujus titulus est , Servus servorum : In which title ( not without the providence of God ) he will needs be Cham's successor .

Sin brought in servility , Peccatum ubi intravit libertatem perdidit , & cor●upit potestatem naturae datam . Chrys. Hom. 29. in Gen. and the subjection of man to man . In the state of innocency , there was a dominion granted to man over the beasts , but there was no dominion granted to him over man : In the state of integrity relations should have continued , but subjection should not have been found , only that natural subjection of children unto parents ; but as for civil subjection , there had been no such thing in the world . Before man forsook the service of God , he needed none to serve him ; Service comes in by sin , and the increase of it by the increase of sin : As we see , when Cham was so vile as to forget the duty of a son , he is set below , or in the worst condition of a servant .

A servant is one that is not at his own dispose , but at the call and beck of another . So the Centurion describes a servant , Mat. 8.9 . Servants are not sui juris , in their own power , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but at the word of another . Therefore Aristotle calls servants living tools or instruments , to be used and imployed at the discretion of their masters .

Bernard observes , that Inferiors duties are first described in Scripture ; because , 1. They are less willing to subject themselves . 2. They should be readier to perform duty , than to expect it . 3. Hereby they shall win upon their Superiors , who will lie the heavier upon them , if there be strife who shall begin .

Servants must be subject to their Masters three ways ; To their 1. Commandments . 2. Rebukes . 3. Restraints .

It was a bad saying of him in Plautus ; Ego non servio libenter ; herus meus me non habet libenter , tamen utitur me ut lippis oculis .

Apelles painted a Servant with Hinds feet , to run on his Masters errands ; with Asses ears , and with his mouth made fast with two locks ; to signifie that he should be swift to hear , slow to speak . But too many servants are contrary , having heavy ears , lazy hands , and long tongues .

The Apostle giving rules ( among other relations , to servants ) charges them , Tit. 2.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to be obedient to their own masters , and to please them well in all things , not answering again . But is it a fault for a servant asked a question , to make an answer ? No , it were a fault not to answer : Silence is sometime a sign of consent ; but such silence is rather a signe of contempt . Not to answer when called , is incivility in most , and it is undutifulness in some : If a servant answer not when he is called , he forgets what his calling is . The Apostle forbids servants some kind of answering . There is a twofold answering ; 1. By way of submission , or an answer of obedience . When masters give lawful commands , servants must give answer by submiting : And indeed , Coming , and Going , and Doing , are the best language of servants : 'T is most comely when they speak with their feet , and make answer with their hands . 2. By way of contradiction , or an answer of reluctance : When a servant being reproved for a fault , his spirit doth rise and return against his master : Or if he be directed to do any warrantable work , he contradicts or murmures at the orders he hath received , chatting or thwarting , in stead of addressing himself to the fulfilling of them . This is the answering again , reproved as a fault in servants , which is rather gainsaying than answering .

Servants , obey in all things your masters according to the flesh : not with eye-service , Colos. 3.22 . as men-pleasers , but in singleness of heart , fearing God .

Steward .

A man may play the bad Steward three wayes , viz.

By 1. Getting wrongfully . 2. Keeping basely . 3. Spending unlawfully .

Stips pauperum thesaurus divitum , Non enim tuum fortun● quod fecit tuum . was the saying of the good Emperor Tiberius Constantius ; The rich mans treasure is the poor mans stock .

He that is faithful in that which is least , is faithful also in much : Luke 16.10 . And he that is unjust in the least , is unjust also in much .

Friend .

A true Friend admits no change , except he whom he loveth change from himself . Extremity doth but fasten him , D. H. whiles he ( like a well-wrought Vault ) is the stronger , by how much the more weight he bears . When necessity calls him , he can be a servant to his equal , with the same will wherewith he can command his inferior ; And though he rise to honor , yet he forgets not his familiarity ; And when his friend is dead , he accounts himself but half alive . He hates to enjoy that , that would do his friend more good : His bosom is his friends closer , where he may safely lay up his complaints , doubts , fears . He is so sensible of anothers miseries , that when his friend is stricken , he cries out as one affected with a real feeling of pain . He steals the performance of a good office unseen ; Dimidium animae . the conscience of his faithfulnesse herein being more sweeter , as it is more secret . In favours done his memory is frail , in benefits received never failing . He is the joy of life , the treasure of earth , and no other than a good Angel cloathed in flesh .

It is said of Augustus , that he was ad accipiendas amicitias rarissimus , ad retinendas verò constantiss●mus .

Euripides saith , that a faithful friend in adversity , is better than a calme sea to a storm-beaten Marriner . The world is full of Jobs comforters and friends , miserable ones ; who instead of comforting , reproach ; vizarding themselves under the cloke of amity , when their hearts are no better than lumps of hypocrisie .

But true friendship is Hercules knot , indissoluble . And like Mercuries sta●●e , whereon are placed two snakes , both the male and the female , alwayes clipping and clasping together .

One asking a poor man how he would prefer his children ? his answer was , Zenophon . Cyrus is my friend .

But O happy is he that hath the God of Jacob for his help : Psal. ●46 . 5 . and whose hope is in the Lord his God .

Kisse .

To kisse noteth 1. Worship and service , 1 Kings 19.18 . 2. Duty and obedience , Psal. 2.12 . 3. Love and affection . As a sign of unity and onenesse .

Salute one another ( saith Paul ) with an holy kisse , Rom. 16.16 . As it is the fashion among us , for men meeting with their friends , to shake hands ; So was it among the Jewes as appears by many places in both Testaments ) for men to kisse men at meeting and parting . The Apostle intends a true conjunction of minds and affections , forgetting all former offence . This Peter calleth the kisse of charity , and Austin Osculum columbinum , the Dove-like kisse .

But there are unholy kisses ; The unchast kisse of the Harlot ; The idolatrous kisse of the Israelites to Baal ; The flattering kisse of Absolom ; and the trayterous kisse of Joab and Judas .

Above all its good to kisse him , in whose lips grace is seated .

Let him kisse me with the kisses of his mouth : Cant. 1.2 . for thy love is better than wine .

Enemie .

Wisdom tells us it is good to keep a bit in the mouth of an enemie , but much more of our spiritual enemies . Fury fights against the soul , like a mad Turk ; Fornication like a treacherous Joab , it doth kisse and kill ; Drunkennesse is the master-gunner , that sets all on fire ; Gluttony will stand for a Corporal ; Avarice for a Pioner ; Idlenesse for a Genleman of the company ; And Pride must be a Captain . Let us therefore put on our spiritual armour .

To love our enemies , is a hard task , but Christ commands it , and it must be done , be it never so contrary to our foul nature . The spirit that is in us lusteth after envy , but the Scripture teacheth better things , and God giveth more grace .

This is our Saviours Precept , and this was his practice . He melted over Jerusalem , the slaughter-house of his Saints and himself ; Called Judas friend ; Prayed Father forgive them ; And did them all good for bodies and souls . And all his children in all ages of the Church , have resembled him . Abraham rescueth Lot , that had dealt so discourteously with him ; Isaac forgives the wrong done him by Abimelech and his servants , and feasteth them ; Jacob was faithful to Laban , who changed his wages ten times , and alwayes for the worse ; Joseph entertained his malicious brethren into his house ; Elisha provides a table for them , that had provided a grave for him ; And Stephen prayes heartily for his persecutors ; Lord , lay not this sinne to their charge ; and prevailed ( as Austin thinketh ) for Pauls conversion .

In doing some good to our enemies , we do most to our selves ; for God cannot but love in us that imitation of his mercy , who bids his Sun to shine on the wicked and unthankful also .

Love your enemies , Mat. 5.44 . blesse them that curse you , do good to them that hate you , and pray for them that despitefully use you , and persecute you , &c.

Read Rom. 12.20 , 21.

Money .

It was and still is a common medler . It is the worlds great Monarch , and bears most Majesty . What great designs did Philip bring to passe in Greece by his gold ? The very Oracles were said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to say as Philip would have them . Antipater non tenuis fuit pecuniae , & ideo praevalidae fuit potentiae , saith Egesippus , he was a well-monyed man , and therefore a mighty man .

But what security is in money ? Doth the Devil balk a lordly house , as if he were afraid to come in ? Dares he not tempt a rich man to lewdnesse ? Let experience witnesse , whether he dare not bring the highest gallant both to sin and shame ; Let his food be never so delicate , he will be a guest at his table , and perhaps thrust in one dish at his feast , Drunkenness ; Satan will attend him though he have good servants : Wealth is no charm to conjure away the Devil ; such an Amulet and the Pope's Holy-water , are both of a force ; An evil conscience dares perplex Saul in the throne , and a Judas with his purse full of money : Can a silken sleeve keep a broken arm from aking ? then may a full barn keep an evil conscience from vexing . Hell-fire doth not favour the rich mans limbs more than the poor's ; Dives goes to hell out of his purple-robes , to flames of the same colour ; The frogs dare leap to King Pharaoh's chamber , into his sumptuous pallaces . The rich Worldlings live most miserably , slav'd to that wealth whereof they keep the key under their girdle ; Esuriunt in Popina , They starve in a Cooks shop . The Poet tells us , that when Codrus his * * A little cottage in the forrest . house burns , he stands by and warms himself , knowing that a little few sticks , straw and clay , with a little labour , can rebuild him as good a tabernacle : But if this accident light upon the Usurers house , distraction seiseth him withall ; he cries out of this Chamber , and that Chest , of this Closet and Cabinet , Bonds and Mortgages , Money and Plate .

Strabo saith , That Phaletius feared , lest in digging for Gold and Silver , Effodiuntur opes , &c. men would dig themselves a new way to Hell ; & Plutonem brevi ad superos adducturos , And bring up the Devil among them .

Gold is that which the basest yield , the most savage Indians get , servile Apprentices work , miserable Muckworms admire , and unthrifty Ruffians spend .

Yet the danger is not in having gold and silver , so as these metals have not us , Minut. Octav. so as they do not get within us : But that is too often verified , of which an Antient complaineth , ( and not without cause ) Divites facultatibus suis alligatos , magis aurum consuevisse suspicere qu●m coelum ; That rich men mind Gold more than God , and Money more than Mercy . If wealth be wanting , they sit down in a faithless sullen discontent and despair ; And if they have it , they rise up in a corky frothy confidence that all shall go well with them .

Money answereth all things . Eccl. 10.19 .

Clothing .

Decor corporis , It hath parts civil , and parts effeminate : For , Neither gold , nor precious stone so glistereth ( saith Plato ) as the prudent mind of a pious person . Nothing so beautifieth as grace doth . cleanness of body was ever esteemed to proceed from a due reverence to God , to society , and to our selves . As for artificial decoration , it is well worthy of deficiency , being neither fine enough to deceive , nor handsom to use , nor wholsom to please .

Behaviour seemeth to me , as a garment of the mind , and to have the conditions of a garment : It ought to be made in fashion , it ought not to be too curious ; It ought to be shaped so , as to set forth any good making of the mind , and hide any deformity ; and above all , it ought not to be too strait or restrained for exercise or motion .

Too much outward neatness ( saith one ) is a signe of inward nastiness .

The Kings daughter is all glorious within , Psal. 45 13. —

Food .

Animantis cujusque vita est in fuga : Were it not for the repair of nutrition , the natural life would be extinguished .

The Latines call Bread Panis , of the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because it is the chief nourishment . In pane conclusus est quasi baculus , qui nos sustineat ; therefore called the staff of bread ; yet without Gods blessing it can no more nourish us , than a clod of clay .

God can out of stones raise up children unto Abraham ; yea , God out of Christ Jesus the Corner-stone , hath raised up the children of Abraham . And whereas Sathan said to Christ , Command these stones to be made bread ; He himself the chief Corner-stone of his Church , is the bread of life that came down from heaven .

Meat doth not nourish by its own power , but by Gods appointment ; Else it would be more likely to choak than to feed : But his word of command is able to soften stones , Fides famem non formidat . and make poyson to be both meat and medicine . Therefore if bread fail , feed on faith . Daniel and his fellows their countenances appeared fairer and fatter in flesh , than all the children which did eat the portion of the Kings meat , Mat. 4.4 .

God hath given us the creature , Beza . not only for necessity , but for delight . Deus multa plura condidit , quibus facilè carere possemus , quàm quibus necessariò nobis opus est . Our Saviour Christ himself was at a feast in Cana of Galilee , where , when wine failed , he supplied it by miracle .

But have a care we turn not this liberty into wantonness , being the most wicked , when we should be most thankful ; and grieving God most , when he gives us both occasion and means of rejoycing . And let us mind our selves , ab ovo ad mala , that our hearts be not drowned in the creature , and that we make not our belly our God .

It is said , Aves propter viles escas gratias agunt ; t● preciosissimis opulis pasceris , & ingra●us es ? Tettul . the Elephant turns up the first sprig towards heaven , when he comes to feed . God is the great House-keeper of the world , providing sustenance for all , from the greatest to the least ; from the Elephant to the Mouse , from the Eagle to the Sparrow , from the Whale to the Shrimp . He carves them out their meet measures of meat , and at sit seasons . Of him they have it , per causarum concatiuationem .

The eyes of all wait upon thee , Psal. 145.15 , 16. and thou givest them their meat in due season .

Thou openest thine hand , and satisfiest the desire of every living thing .

Sleep .

A certain Commander finding the Centinel asleep , slew him , saying , Mortuum inveni , & mortuum reliqui .

The Night and Sleep are well called , Malorum domitrices , the conquerors of evil , and victors over sorrow . Hence Christ , Mat. 6.34 . Take therefore no thought for the morrow , for the morrow shall take thought for the things of it self ; sufficient unto the day is the evil thereof . Sleep is the sweet Parenthesis of nature , a medicine for all diseases .

They are likeliest to sleep , who together with their clothes can put off their cares : And say as Lord Burleigh did when he threw off his gown , Lie there Lord Treasurer .

Sweet sleep is not from a soft bed , or an easie couch , but from the especial blessing of God ; therefore let us bless God for it , and not our beds . A good nights rest is the good gift of God , and deserves daily acknowledgments by man .

— So he giveth his beloved sleep . Psal. 127.2 .

Dream .

When men are plunged in sleep , and are ( as it were ) neither in the number of the living , nor the dead ; Then many times the Reasonable soul cometh into the shop of Phantasie , and there doth strange works , which are vented in our Dreams .

A Dream is an imagination , which the mind of man conceiveth in sleep .

For the causes and kinds of Dreams , they are either , 1. Natural , from the temper or distemper of the body . Or , 2. Moral ; as a man works in the day , his fancy works in the night . Or , 3. Divine ; The Scripture is full of instances . Or , 4. Diabolical , permitted , the Devil causeth sometimes filthy and sinful Dreams . Aug. confes . l. 10. c. 30. It is conceived by some , that the Dream of Pilat's wife , Mat. 27.19 . was from the Devil , because thereby he would have hindered the work of mans Redemption .

Richard the Third , after the murther of his two innocent Nephews , and Charls , the Ninth of France , after the Parasian Massacre , had such dreadful Dreams , that they became a terror to themselves , and to all about them .

But to instance in better men : Calvin being sick of the Gout , dreamed , Bez. in vit. that he heard a great noise of Drums beaten up most vehemently , as they use to be in warlike marches , Pareus , that he saw all Heidelbergh on a thick smoke , but the Prince's Palace all on a light fire . Phil. Pa● . in vit. David Par. operib . ejus praefixd :

The Antients funcied , that a Dream had wings like a bird of the air , Antiqui somnium Deum fingebant volatilem , &c. it is so speadily gone . Hence a wicked mans joy , is but the joy of a Dreamer , which quickly vanisheth . A beggar dreameth of gold ; but he awaketh , and his purse is empty . The prisoner dreameth of liberty ; but he awaketh , and findeth himself in irons . Such is the wicked man in his prosperity .

As a dream when one awaketh , so , O Lord , when thou awakest , thou shult , Psal. 73.20 . despise their image . Eccl. 5.7 Isa. 29.8 .

Life present

Our life is Davids span , seventy years , half spent in sleep ; so thirty five remain : Abate then days of youth and childhood , which Solomon calls , vanity ; in some old age , in which we take no pleasure ; with our dayes of grief , which we wish had never been : Deduct these , the time of sleep , youth , age , sorrow ; and only a span remains .

Prosper said to them that wept about him , The life I have enjoyed , was but given me , upon condition to render it up again , not grudgingly , but gladly .

Gods child watcheth , stands , sits upon thorns while he is here , O mihi ●am longè mant●at pars ultima vitae . because he panteth and desireth to be dissolved and to be with Christ .

We may desire life upon a threefold account ; To 1. Bring more glory to God . 2. Get more grace . 3. Do more good to others .

Epaminondas saith aptly : We may salute Young men with Good morrow , or welcom into the world ; Old men with Good night , because they be leaving the world ; Only those of middle age , with Good day .

Our pilgrimage on earth is called a Day , for 1. The shortness of this life . 2. That after this our day is spent , we shall no longer work .

Magna vitae pars elabitur malè Senec. Epist. 1. agentibus , maxima nihil agentibus , tota aliud agentibus . Similis an ancient man , who lived seven years well , caused this to be written on his tomb-stone , Hîc jacet Similis cujus aetas Multorum annorum fuit , Diu vixi , diu peccavi . ipse Septem duntaxat annos vixit .

Many and great are the miseries of this life , Cogita unde veneris , et crubesce , ubi sis , et ingemisce , quò vadis , et contremisce . A mans life when it declines , casts of the lees Qui bene latuit bene vixit . Vivere est bene valere . Non anto ●illam fortunam rude●●vi●● aptam . Aurum sitisti , aurum bibe . Bernard speaking unto man , saith Think from whence thou camest , and be ashamed ; where thou art , and sign for sorrow ; whither thou goest , and themble with anguish . Like unto him saith Austin , Intelligas ergo in quantum sit ingressus tu●● flebilis , progressin tune debilis , & egress● 〈◊〉 horribilis .

The meer natural mans life is comforted in three things especially . 1. Quiet rest . 2. Liberal diet . 3. Good apparel .

When one brag'd unto Lacon , of the multitude of his ships and shipping , he answered , he little esteemed that felicity that hanged upon ropes , and depended on cables ; But such is all mundane prosperity ; Crassus , that so greedily hunted after the Pa●●●●ans gold , perishing miserably , had his head cast into a vessel of gold , with this inscription or Motto , Thou that hast thirsted after gold , now drink thy fill . Tertullian reports of the Indians and Ethiopians , that they made no more account of gold than dirt .

Wise Solomon saith , there is a time to be born , and a time to die ; you do not hear him say , a time to live ; Death borders upon our birth , and our cradle stands in our grave ; We lament the losse of our Parents , how soone shall our 〈◊〉 bewa●le ours ? Out of those words of Job , c. 1.21 . N●ked came I out of my mothers womb , and naked shall I return thither ; It plainly appears , the life of man is nothing else but a coming and a returning ; here is nothing said of staying or ●●●ding ? We have here no continuing City ; while we are here , we can hardly be said to continue here ; and after a few dayes we shall not be here at all . It is but a coming and going , Natura hic nobis diversorium commorandi dedit . But this riddle passeth the worlding , as the fisher mans did Homer , Quae cepimu● reliqu●mus , quae non cepimus , nobiscum portamus . Mat. 10.39 . Con●es . ● . Vita is●a in corpore , umbra est vitae , et imag● , non veritas . Ambr. in Psal. 118. Jam. 4.14 it is but a ●●oud and an ebbe , and then we are carried into the Ocean of eternity .

It were well if the world were as our Tent , yea , as our Inne ; if not to lodge , yet to bait in . What shall a wicked man say , when death comes fiercely , and pulls him by the throat , and summons him to hell ? Who can but tremble , the messenger being terrible , but the message worse ? Then the raging despairs of an evil conscience , finding no peace within , lesse without ! Contrariwise , the gracious soul hath no leisure to care for sufferings , that beholds her crown , which if she were enjoyned to fetch it thorow the flames of hell , her faith would not stick at the condition .

Austin doubted whether to call it a dying life , or a living death ; Nescio an ●icenda sit vita mor●alis , an vitalis mors . The whole course of life is but a flying shadow ; a little spot of time between two eternities . So that it is improper to ask , when we shall die ? but rather when we shall make an end of dying ; for first the infancy dieth , then the childhood , then the youth , then age , and then we make an end of dying . This life in the body is a shadow , and an image of life , not the truth of it .

What is your life ? it is even a vapour that appeareth for a little time , and then vanisheth away .

Age of Man .

De dinturnita●e vitae humanae bifariam loqui● possumus ,

Viz. 1. Ante Diluviam . Zanard , de gen . et corrup . cap. 29. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Disceptabis , ●rem . 2. Post Diluvium .

Loquendo de eâ ante diluvium , notum est multos per multa secula vixisse , ut sacra nos docent historia . At loquendo de vita humana post diluvium ; jam audivimus dominum dicentem , non perma●abit spiritus meus in homine , quica●o est , suntque dies hominis centum viginti annorum .

But since then , Scripture makes mention of seventy years . So Solon in Lacresus , and to the same sense speaketh Macrobius also , saying , Septi●s dein Anni 〈◊〉 Physicis creditur meta vivendi , & hoc vitae humanae perfectu●● spaoium termi● natur , &c.

The Fathers lived longer ; but as mans wickednesse increased , so their dayes decreased ; and now their lives are daily shortned ; the generations dispatcht away , that the world may sooner come to an end .

Lord make me to know mine end , and the measure of my dayes , what it is ; Psal. 39 4. that I may know how fraile I am .

Old age .

This once come ( saith the Philosopher ) youth is no more to be expected ; as when once winter is come , no more of the past summer ,

As in an house , Stillicidi● praecedunt r●inam , so in a man , gray haires sore-signify dea●l● . Therefore when the Palm-tree is full of blomes , the map of age is figured in the forehead , and the Calenders of death appear in the furrowes of the face ; then it is high time for a man to be think himself of death . Annus octogessimus me admonor , ut sarcenas colligam , ( said Varre ) It is high time for me to pack up , and to be gone out of this life .

Cleanthes was wont sometimes to chide himself : Ariston wondering ●hereat , Qui canos qui●●● habet , sed mentem non habet . asked him , whom chidest thou ? Cleanthes laughed , and answered , I chide an old fellow , who hath gray haires in deed , but wants understanding and prudence worthy of them . Such are sick of Ephraims disease , Hos. 7.9 . Quò magis sen●scunt , cò ma●is stult●s●unt . Or of our neer neighbours disease , ( if that of Erasmus ( who conversed among them ) be true ) The elder they are , the foolisher they are .

There are some who have attained the last degree or step of old age , who have not attained the first degree of wisdome . And this is sad upon a double account , 1 Because it is the duty of old men to shew forth wisdome . 2. They have had a great opportunity to gather wisdome ; a price hath been in their hands , though possibly they have not had hearts to make use of it . How much time every one bath had , such a talent he hath had , and he shall be reckoned with answerably . Time is not an empty duration . God hath filled time with helps to eternity , Turpis et ridiculus esi 〈◊〉 clementacius . and with meanes to know him the onely true God , which is life eternall . An old man ignorant , is more childish than a child . It is bad enough when children and young men are ignorant , but to see old men ignorant of the things of God , with what teares should we lament it !

Old men are to be reverenced , 1. Propter ipsam atatem . Levit. 19.32 . 2. Propter prudentiam . Job 12.12 . 3. Propter Experientiam . 4. Propter Pietatem . Pro. 16.31 .

Canities tunc venerabilis est , quando ea gerit quae canitiem decent , &c. Cgrysost . Else it is mucor potius q●àm canities ; As Manna , the longer it was kept against the command of God the more it stanke . S●epe nigium cor est , cap●t album Mult a 〈…〉 c●mveniunt in commoda . Horat.

The white rose is soonest cankered , so is the white head soonest corrupted . Satan got great advantage against old Solomon , Asa , Lot and others , whom when young , he could never so deceive . The Heathens can warn us to look well to our old age , as that which cometh not alone , but is infected with many diseases , both of body and mind .

To live long , and dye in a full age , is a blessing , yet it is infinitely better to be full of grace , than to be full of dayes ; but to be full dayes , and full of grace too , a venerable spectacle . To be full of years and full of faith , full of the fruits of righteousnesse , which are by Christ , this is comely and beautifull , beyond all the beauty and comelinesse of youth . Such may be truly said to have filled their dayes , for those dayes are filled indeed which are full of Goodnesse . Semper aliqrid novi ad po●ta● .

Solet sen●ctusesse deformis , infirma , obliviosa , edulenta , lucrosa , indocilis et molesta , saith Cato in Plutarch . As Africa is never without some Monster ; so never is old age without some ailement . Old age and misery are never seperated . Therefore let no man be so besotted , as to make that ●he talke of his old age , which should be the trade of his whole life .

I have been young , Psal. 37.25 . and now am old . The evil dayes , the years when it will be said , I have no pleasure in them . Eccl. 12.1 . Cast me not off in the time of old age , forsake me not when my strength faileth . Psal. 71.9 .

The World .

Mundus .

THE great body of the world , Heil . Geog. l. 1.31 . like the body of man , though it have many parts and members , is but one body onely . A body of so exact a forme , and of so compleat a Symmetry in respect of the particular parts , and all those parts so beautified and adorned by the God of Nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab ornatu , mundus à munditie . that from the Elegancy and beauties of it ; it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the Grecians , and Mundus by the Latines ; both names declaring the composure of it to be full of ornament ; and all those ornaments conducting mankind of the knowledge of God .

There is 1. Mundus mundanus , Act. 17.24 . 2. Mundus immundus , 1 John 5.19 . 3. Mundus mundatus , 2 Cor. 5.19 .

There are two sorts of men in the world , 1. Of the world , Psal. 17.14 . 2. Not of the world , John . 17.16 .

The former are opposed to the Citizens of the new Jerusalem , Terrigena fratres animam hàbentes triticeam . such as have incarnated their souls , are of the earth , speak of the earth , and mind earthly things ; as if they were born for no other purpose . The latter indeed have their commoration on earth , but their conversation is in heaven . Pearls , though they grow in the Sea , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . yet they have affinity with the heaven , the beauty and brightnesse whereof they resemble . That which the soul is in the body , that are Christians in the world ; Chrysost. for as the soul is in , but not of the body ; so Christians are in , but not of the world .

Two things occasion fashion in this world . 1. Multitude . 2. Greatnesse .

For as Cyprian said , Insipit esse licitum , quod solet esse publi●um . Quod est consue●um , praesumitur esse justum . custome is not only another nurture , but another nature . What is done of many , speak the Lawyers , is at length thought lawful for any .

It is an Axiom in the Bible , that amity with the world , is enmity with God : He that is a Parasite to men , is not the servant of Christ : it is an unhappy thing to converse in the tents of Kedar .

As in a Chess-play , so long as the game is in playing , all men stand in their order , and are respected according to the place ; First the King , then the Queen , then the Bishops , &c. But when once the game is ended , they are all confusedly tumbled into a bagge ; and perhaps the King is lowest : Even so it is with us in this life , the world is a Stage or Theatre , V●iversus mundus exercet Histriouem . whereon some play the part of sicut supra , but when our Lord shall come with his Angels to judge the world , all are alike ; great men and mean persons in the same sin , shall be bound together , and cast as a fagot into hell . Let us not then conform our selves according to the greatest , for Ego & Rex meus is no good plea ; when God shall reckon with us at the last dreadful day .

The world is both 1. Transitory , and 2. Unsatisfactory .

The fashion of this world passeth away . One of the Kings of Egypt , minding one day to ride in pomp , caused his Chariot to be drawn with four captive Kings , the hindermost of which looking back ; nodded his head at one of the wheeles ; which the King observing , asked him his reason ; he answered , it did resemble the changable fortune and affaires of the world ; which the King seriously considering , set them at liberty and restored them .

In mundo nihil constat , in orbem vertitur orbis , Quidmirum ? recti quod sit in orbe nihil .

Yea , the ruine of the goodliest pieces in the world , Arist. Polit. foreshews the destruction of the whole . How ill beseeming and unworthy a thing is it then for a Christian to set his heart on the things of this world , Omnia praetereunt , praeter amare Deum . considering that they are vain and transitory ; rather shews and shadows of things , than true things themselves .

Neither do they fill and satisfie the minde of man ; Pleasure is like lightning , simul oritur , & moritur ; sweet and short . And dolor est etiam voluptas ; Men first itch , then scratch , then smart . Learning , the more we know , the more we would know . Honour contents not ; the poor labourer would be written Yeoman , the Yeoman a Gentleman , the Gentleman a Knight , the Knight a Baron , the Baron a Lord , the Lord an Earl , the Earle a Marquesse , the Marquesse a Duke , the Duke a Prince , the Prince a King , the King a Caesar , Aut Caesar , aut nullus Caesar . an Alexander , and Alexander would be a God .

Vnus Pellaeo juveni non sufficit orbis . Aestuat infoelix augusto limine mundi .

All the worlds army consists of two wings , 1. Prosperity on the right hand . 2. Adversity on the left hand .

And prosperity assaults more dangerously than adversity ; for as Anstin , Homo victus in Paradiso ; victorim stercore , Job .

Gregor. Mundum oomparat nuci cassae quae si cultro veritatis aperiatur , nihil intus invenire quam vanitatem & inanitatem . Et D. Johannes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; in quo non aliter atquae in Medeae sinu versamur . Orbis hic nihil aliud est , quàm scelerum officina Publica , in quâ vel Lycurgum ad nequitiam commoveri posse vide●tur . The world is so full of evils , as that to write them all , would require another world as great as it self . Nam quid longa dies , nisi longa dolorum colluvies ? Initio vitae cecitas & oblivio possidet , Progressu labor , dolor exitu , error omnibus . It may be said of an old man , as one of a marriner , Nec inter vivos , nec inter mortuos . Epictetus spake more like a Divine than a Philosopher , Homo calamitatis fabula , infelicitatis tabula . Though a King should conquer all the world , yet he gets but a needle-point , a mote , a mite , a nit , a nothing .

The world promiseth many things , but performes nothing . All that is in the world , is , the lust of the flesh , the lust of the eyes , and the pride of life ; That is pleasure , profit , preferment ; the worldlings Trinity . To the same purpose the Christian Poet , Ambitiosus honos , & opes , & foeda voluptas , Haec tria pro trino numine mundus habet .

Every sin we commit in this world , will be as a fury to torment us in the next , It was a clear heart that gave so bold a forehead to that holy Bishop , who durst on his death-bed professe , I have so lived , as I neither fear to die , nor shame to live .

Love not the world , neither the things that are in the world . 1 John 2.15 .

Kingdoms .

Remotâ justitiá , quid sunt Regna , nisi magna latrocinia ? quia & ipsa latrocinia , quid sunt , nisi parva regna ? It was the Pirates answer to the great Macedonian Alexander , who had taken him ; the King asking him , how he durst molest the seas so ? he replied with a free spirit , how durst you molest the whole world ? But because I do it with a little skip onely , I am called a thief ; thou doing it with a great Navy art called an Emperor .

It is reported that it was a custom among the learned Nations , Clem. Alex. l. 7. that he who should be King , must also be a Priest , so much they adjudged Religion to import the felicity of Kingdomes : Hence the Persians counted them most happy that were most godly , 8 Pa● . as testifieth Xenophon . We may well say with Cicero , why should we be inamoured with our selves , since we have neither overcome the Spaniards with numbers , the French with strength , the Carthaginians with craft , nor the Greeks with art , but onely with Piety and Religion .

The Poets all acknowledge that the gods all forsook to succour Troy , Dii multa neglecti d●de●e Hisperiae mala lactuosae . Plutarch lib. ●e Exilio . for the adultery of Paris . The neglect of God brings many sorrowful evils to mankinde . The Lacedemonian Ambassador commended his countrey to Ptolomy , because that with them there was no envy , for all were equal ; nor covetousnesse , for all were common ; nor idlenesse , for all did labour . Which three will or may be in time the wrack and ruinous down-fall of any land .

Kingdoms , after the manner other things , have but their time to flourish in , and so again decay . For no Kingdom or Empire upon earth ( were it never so flourishing or great ) was ever yet so assured , but that in the revolution of time , after the manner of other worldly things , it hath ( as a sick body ) been subject to many strange innovations and changes , and at length come to nothing . Yea , and all the States in the world have their critical days , and Clymacterical years , beginnings and dissolutions at Gods appointment .

Ruines of Kingdoms may be known before-hand , Junius Quast . Pol. 5. not by Apodictical and demonstrative necessity , but by Topical probability . A skilful Physician by the cause of the disease , doth fore-judge of the death of a sick Patient , what sort it shall be ; and why then should not a wise Governour of the republick foresee the Sun-setting of a Kingdom ? yea , in every City there are certain pulses , from whose faint and languishing motions , Su●●onius . we may divine fearful fates to hang over them . Sith Seneca himself saith , that the luxury of banquets and garments , are the tokens of a sick City .

It is reported , that before the death and destruction of Domitian , a crow cried in the Capitol , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things are evil . So also that vultures renting in pieces the young unfeathered Eagles , portended death to Tarquinius superbus . It is good for Kingdomes to have their eyes opened , that they may see the day-break before the Sun-shine , and dark night before the cock-crow .

The kingdoms of this world are become the kingdoms of our Lord , Rev. 11.15 . and of his Christ , and he shall reign for ever and ever .

Not for a thousand years onely , as the Millenaries .

Jews .

Upon their Nation is that fully verified , Ingentia beneficia , flagitia , supplicia . They were a people signally prosperous , incorrigibly flagitious , and God hath made them in publique judgements most notorious . Abused mercy turns into fury . Their dispersion for this sixteen thousand years and upwards is such , as that one of their own Rabbines concludeth from thence , that their Messias must needs be come , and they must needs suffer so much for killing him . O the severity of God! and O the obstinacy and misery of this hard-hearted people !

Such is their stubbornness , that they curse us Christians in their daily prayers . Maledic . Domine Nazaraeis . They stick not to say , that rather than we should have any benefit by their Messiah , they would crucifie him an hundred times over . Yea , they have been ever such bitter enemies to Christians , ( and so they continue ) that among the Turks every Visier and Basha of State useth to keep a Jew of his private counsel , Blunts Voyage . p. 114. whose malice , wit and experience of Christendome ; with their continual intelligence , is thought to advise most of that mischief , which the Turks put in execution against us .

I omit what Authors report of them , concerning the judgement of God upon their bodies ; that they are to this day a nasty people , much addicted to the leprosie . Hence that fable in Tacitus , that the Israelites were driven out of Egypt , Symmâ D●i bonitate id factum est , nè populos ad lepram proclives , animal leprosissimum magis , ac magis infestaret . Theat. Nat. p. 354. for that lothsome disease . Mind Bodinus his observation , He observes it for a special providence of God , that in Arabia ( which bordereth upon Judea ) there are no swine to be found , lest that most leprous creature , saith he , should more and more infest and infect that people , who are naturally subject to the leprosie .

And therefore some have thought they were forbidden to eat Swines-flesh , and Hares-flesh , because in diseased bodies it easily turnes to ill humours .

They are so despicable a people for their unexpiable guilt , in crucifying Christ ; that they are therefore banished ( as it were ) out of the world , by a common consent of Nations . Yea , the very Turks themselves so hate them , Iudaus sim si fallo . that they use to say in detestation of a thing , I wish I might die a Jew , if so and so .

But chiefly Gods judgement for their unbelief , is upon their mindes , as may be read at large , Rom. 11. — Whence we may observe , Note . that God in his just judgment , gives over such as are enemies to the Gospel , to the Devil , to be blinded , that they cannot convert . This is a fearful estate .

But yet for all this , before the end of the world , they shall be called . That Nation lies under many promises . Therefore it is our duty , not to despise them , nor despaire of their conversion ; but to pray for them , as they did for us , when we had no breasts , Cant. 8.8 .

— The natural Branches . Rom. 11.21 .

Gentiles .

Great was the knowledge of the Heathen sages ; witness the seven wise men of Greece . Archimedes of Syracuse , who had a name and fame , saith Plutarch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not of humane , but of a kinde of divine wisdome . So had Socrates , so had Apollonius of whom Philostratus saith , Non doctus , sed natus sapiens . that he was not taught , but born a wise man . These all were the worlds wizards , but what came they to ? Lactantius truly telleth us , in the name of the whole community of Christians ; That all the wisdome of a man consisteth in this , Instit. l. 3. c. 30. to know God and worship him aright . But this they never attained unto .

The Tyrians had an hand in building the Temple ; the molten sea stood upon twelve oxen , which looked towards East , West , North , and South . The new Jerusalem hath twelve gates : A. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . D. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . M. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . To shew that there is every way accesse for all sorts to Christ ; who is also fitly called the second Adam ; the Greek letters of which name ( as Cyprian observeth ) do severally signifie all the quarters of the earth . He was born in an Inne , to shew that he receives all commers ; His garments were divided into four parts , to shew , that out of what part of the world soever we come , Christ is willing to entertain us . Jether an Ishmaelite , may become an Israelite ; and Araunah the Jebusite , may be made an exemplary Profelyte .

The Gentiles ( saith one ) were converted by vertue of this prayer , Gen. 9.27 . as Paul was by Stephens . But this text , Mal. 1.11 . the perverse Jews could never abide to hear of : nor can they to this day . And therefore it is that they have in their expositions basely depraved it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and corrupted the true sense of it : Calling us still Goi Mamzer , bastard Gentiles .

Let us pity and pray for them , as Isa. 25.7 , 8. And let us praise God who hath made us Gentiles meet to be partakers of the inheritance of the Saints in light , Col. 1.12 . And take heed we sin not away our light , causing God to take his Kingdom from us , and give it to a Nation bringing forth the fruits thereof .

God shall perswade Japhet , Gen. 9.27 . and shall dwell in the tents of Shem.

Countrey .

A mans native countrey is pleasant and sweet to all . Nos patriae fines , & dulcia linquimus arva , Nos patriae sines — Nescio quâ natale solum dulcedine cunctos ducit , & immemores non sinit esse sui . Vlysses was very desirous to see the smoke of his countrey . Shall I leave my countery , that hath been as a mother to bring me into the world , and to nourish me in it ? A man in conscience by the law of Nature is bound to his own countrey .

But this world is not our countrey . Socrates is highly commended for his answer , Omne solum sorti patria est . being demanded what countrey man he was : he answered , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mundanus , the world is my countrey , all countreys are alike to me . Yet in truth we have no countrey in the world ; Heaven ( properly to speak ) is our countrey , and we must seek it .

Desire a better countrey , Heb. 11.16 . that is an heavenly .

Signes .

Signum est quod seipsum , seu sui & praeter se , aliquid animo repraesentat .

There are signs , 1. Of Gods wrath , such are prodigious events . 2. Of his power , such are Miracles . 3. Of his grace , such are Sacraments .

For irreverent using of good means , Vzziah was smitten with leprosie . Fifty thousand Bethshemites for looking irreverently into the Ark , ( which was a sign of mercy . ) These signes of mercy proved means of misery .

Signa sunt triplicia , 1. Memorativa , quae praeteritum aliquid in memoriam reducunt ; Hujusmodi voluit Deus esse Irieum . 2. Demonstrativa , quae praesentia monstrant ; Vt fumus ignem . 3. Prognostica , quae futura praenunciant ; ut varius solis color dum occidit ; Juxta illud Poetae ,

Caeruleas pluvias denunciat igneus Eurus .

As God hath given us signes and foretokens of a tempest , so hath he also of an ensuing judgement ; and blames those that take not notice thereof , sending them to school to the Stork and Swallow , Jerem. 8.7 . If Elias see but a cloud as an hand , arising from Carmel , he can tell that great store of rain will follow , that the whole heaven will anon be covered .

Many prodigies there were before the last desolation of Jerusalem . A terrible tempest at Rome , the same year that Luther began to stir . Blood raining at Brixia in Italie , in the year 874. for three dayes and three nights , &c. Gods signes have a voice and words , speaking both to our eyes and ears .

A prudent man foreseeth the evil ; not by divination or star-gazing ; but by a judicious collection and connection of causes and consequents : As if God be the same that ever , as holy , just , powerful , &c. If sinne be the same that ever , as foul , loathsome , pernicious , &c. Then such and such events will follow upon such and such courses .

Ye can discern the face of the skie , but can ye not discern the signs of the times ? Mat. 16 3.

Judgements .

We must reverence the judgements of God . When Daniel pondered in himself the fearful fall of Nebuchadnezzar , that such a faire and beautiful tree that reached to heaven should be cut down , he held his peace by the space of one hour , and his thoughts troubled him .

When the Angels were to blow their trumpets , there was silence in heaven ; they were stricken with a kinde of astonishment , and could not speak . The wicked that have no portion in Christ may tremble , but the holiest men of all must fear and reverence the judgements of God . Doth the lion roar , and shall not the beasts of the forrest quake ?

And the consideration of these temporal judgements inflicted on sinners , should scare us from sin . The water wherwith the old world was drown'd ; the fire and brimstone that consumed the Sodomites ; the casting of Jesabel that filthy strumpet out of a window , and the eating of her by dogs ; the hanging of Absolom by the hair of his head ; the fall of the Tower of Siloam upon eighteen persons ; and the falling of the carkasses of the Israelites in the wildernesse .

Though we fear not Hell , because we see it not ; yet let us fear the arrows of Gods wrath , which he may shoot a● us in this world , and pierce us thorough . If we will not fear him , because he can kill the soul , which is the greatest : yet let us fear him , because he hath infinite wayes to destroy our bodies . He can make the Pox to eat up the body of a whoremonger : He can make the body of an ominous and malicious person to consume away to the very bones : He can wash away the flesh of a drunkard , &c.

Arrius the Heretick , as he was casing nature , all his entrails came forth , whereupon he immediately died .

The Lord is known by the judgement which he executeth . Psal. 9.16 .

Tumult .

The word in the Hebrew , which is sometimes used for tumult , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 strepitus belli , vel strepitus aquarum inundantium . signifieth an inundation or multitude of waters , which over-run their banks with violence and roaring , Hos. 10.14 . The people are a most dangerous and heady water , when once it is out .

Siditious tumults do soon bring all into a miserable confusion . Intestine commotions may undo a people , as a man may die of an inward bleeding .

When the multitude is in a rage , they are like unto a tiled house that is on fire , there 's no coming near the house , the tiles do so flie about your face : so it is in tumults ; there 's no coming neer to talk to them , to convince them ; but they are ready to flie presently upon you .

What havock made the seditious in Jerusalem , Josephus . Speed . a little before the last destruction of it ? The Guelfs and Gibellines , in Italy ? Wat Tiler and his complices here ?

Ac veluti in magno populo cum saepè coorta est , Virgil. Aen. l. 2. — Vbique pavor , & plurima mortis imago . Seditio , saevitque animis ignobile vulgus , Jamque faces & saxa volant , furor armae ministrat .

For the avoiding of this , remember that rule , Prov. 24.21 . subjects may ( doubtlesse ) signifie what is good for the State , and what is amisse ; but to make any alteration in the State , either Civil or Ecclesiastical , belongs to the supreme Magistrate .

But none so insolent and cruel as the vilest of the people , when they are got together in a head .

It is God alone that can asswage these tumults , others may stir striefe , but God onely can stint it .

Qui terram inertem , Horat. qui mare temperat Ventosum , & urbes regnaque tristia , Divosque mortalesque turbas , Imperio regit unus aequo .

As God alone hath the sea it self , that brutish creature , at his beck and check ; so also hath he Devils and masterlesse men , who seek to subvert Government , and to lay all level .

He it is that stilleth the noise of the seas , Psal. 65.7 . the noise of their waves , and the tumult of the people .

Warre .

Mars the reputed God of War , was feined to be the sonne of Juno , onely without company of her husband ; Nulla fides pietasque viris qui castra sequuntur . Lucan . l. 10. for when Juno was greatly displeased with her self , that Jupiter by streining his head without company of a woman , did bring forth the Goddesse Minerva ; she by the counsel of the Goddesse Flora touched a certain flower in the field of Olexius , by vertue whereof she immediately conceived the god Mars . The Romans painted him fiery , sometimes in his chariot , Rosin . Antiq. sometimes on horse-back , with a Javelin in one hand , and a scourge in the other . He was called Gradivus à gradiendo , from his furious marching .

The Jews within the City of Jerusalem fought one against another , they had civil wars ; Ioseph . de Bel. Iud. but when the enemy approached , they both joyned forces against them , and came out very peaceably ; Nevertheless when they had repell'd their enemy the Romans , they came to the City , and fell presently to war again among themselves ; so that there were more slain by civil wars , than by their foraign enemy .

Signes and tokens are Pranuncia bellorum , Gods messengers to forewarn a sinful Nation of ensuing wars . As in Rome , before Sempronius went out to war against the Picents ; aedes salutis , the Temple of health and safety was dissolved by a thunderbolt . Three wolves brought a dead carkasse half eaten , with hideous cries into the Market-place . Before Hannibal vanquished Flaminius , the sun seemed to be lessened . At Arpi bucklers were seen in the heavens . At Sardinia the Sun fought with the Moon . To Jerusalem before the destruction thereof by Titus , the Moon was eclipsed twelve nights together . The Angels ( Templi Praesides ) with a loud cry left the Temple . A star like a sword appeared over the City , Chariots running in the skie , armed men fighting in the air . To Italie , when Lodowicks force procured Charles the Great to enter into Puglia , three Suns appeared invironed with clouds and horrible thunder . And in Arosso were seen images sweating , drums and trumpets , men and horses in the air . The Lord preparing us by these , either for present repentance , or speedy destruction .

One of Xerxes men boasting , the Persians would let flie such a flight of arrows , as should darken the Sun ; It was answered by one of the Grecian Captaines , it was well , for then they should have the benefit of fighting in the shadow .

Non quaeritur Pax ut belium geratur , Aug. sed bellum geritur ut pax acquiratur .

Yet Peace betwixt ambitious Princes and States , is but a kinde of breathing : Sir W. R. For the rusty sword and empty purse do onely plead performance of Covenant . And surely its good to hold that weapon in the scabbard , that hath no good edge .

When he giveth quietnesse , who then can make trouble ? Job 34.29 . and when he hideth his face , who then can behold him ? whether it be done against a Nation , or against a man onely .

Peace .

Epiphanius used to say , that he never let his adversary sleep ; not that he disturbed him , but agreed with him presently , not suffering the Sun to go down upon his wrath .

There is peace , 1. External , 2. Internal , 3. Eternal , of the 1. World , 2. Minde , 3. God .

Or more plainly , peace between 1. Man and man . 2. Man and himself . 3. God and man .

Christ both procures us peace by his blood , and keeps peace by his intercession . He both makes and maintains peace .

Pax nostra bellum contra satanam . For as Aulius Fulvius when he took his son in the conspiracy with Catiline , said , Ego te non Catalinae , sed Patriae ; so God hath not begotten us in Christ , that we should follow the arch-traitour Satan ; but serve him in holinesse .

Est pax peccatorum , pax justorum , pax temporis & pax eternitatis . Pax temporis interdum conceditur bonis & malis , sed pax eternitatis nunquam dabitur nisi bonis ; quia non est pax impiis . De pace peccatorum , inquit Psal. Nalla salus bello , pacem nos possumus omnes . Drances . Zelavi in peccatoribus , pacem peccatorum videns ; De hac dicit Christus , non veni mittere pacem , sed gladium . De pace justorum , dicit Apostolus , fructus spiritus est Charitas , gaudium , pax , paientia ; hanc reliquit Christus Apostolis , pacem relinquo vobis . De pace temporis , inquit Propheta , Orietur in diebus ejus justitia , Innocens . 3. l. 3. De sacr. Alt. myst . c. 11. & abundantia pacis ; Hanc incessanter petit Ecclesia , Da pacem in di●bus nostris . De pace aeternitatis , Dominus dixit Apostolis , pacem meam d● vobis , non quomodo mundus dat , Ego do vobis ; De hac inquit David , In pace dormiam , &c.

Dona nobis pacem , ut de pace temporis , per pacem pectoris , transeamus ad pacem aeternitatis .

It is observable , that amongst these seventeen sins , Omnia pace vigent , & pacis tempore florens . which are called works of the flesh , Gal. 5. eight of them are of the adverse party to peace ; and that all the nine fruits of the spirit there reckoned up , are peace , and the assistants thereof . Which sheweth , what a concourse of evils is in strife , Pausanias in Atticis . p. 13. and that all good things which we can expect from the Spirit , are in peace . Hence even the heathens feigned Eirene ( Peace ) to be the nurse of Pluto , their god of riches .

The work of righteousnesse shall be peace , and the effect of righteousnesse , Isa. 32.17 . quletnesse and assurance for ever .

Tamerlane after a great battel with , and victory over the Muscovit , Turk . Hist. fol. 212. beholding so many thousands of men there dead upon the ground , was so far from rejoycing thereat , that turning himself to one of his familiars , he lamented the condition of such as commanded over great armies , commending his fathers quiet course of life ; ( who being now well stricken in years , and weary of the world , delivered up unto him the government of his Kingdome , retiring himself into a solitary life , the more at quiet to serve God , and so to end his days in peace . ) Accounting him happy in seeking for rest , and the other most unhappy , which by the destruction of their own kind , sought to procure their own glory ; Protesting himself even from his heart to be grieved to see such sad tokens of his victory .

Yea , Fol. 216. the stern Bajazet marching with his great army against Tamerlane , and by the way hearing a countrey shepheard merrily reposing himself with his homely Pipe , as he sate by the side of a mountain feeding his poor flock , standing still a great while listning unto him , to the great admiration of many , at last fetching a deep sigh , brake forth into these words : O happy shepheard , which hadst neither Orthobulos nor Sebastia to lose : bewraying therein his own discontentment . And yet withal shewing , that worldly blisse consisteth not so much in enjoying of much , subject unto danger ; as enjoying in a little , contentment devoid of fear .

Better is an handful with quietnesse , Eccles. 4.6 . than both the hands full with travel and vexation of spirit .

Famine .

It is the want of bread , and bread is the stay and staffe of life . When this stay is gone , our lives fall quickly ; when this staffe is broken , the thread of life breaks too .

Famine within hath fought more eagerly than sword without . Xenophon reports of one Anaxalaus , accused in the Spartane judgement , for delivering up the City of Bizantium to the enemy , when he saw many die with famine ; he answered , he knew difference between warring with an enemy and Nature .

It is numbred among the sore judgements of God , if it be not the sorest ; 1. Causing faintnesse and madnesse , Gen. 47.13 . 2. Hunger burneth , Deut. 32.24 . 3. It causeth pining and languishment , Lam. 4.9 . 4. Shame and howling , Joel 1.11 . 5. Rage and cursing , Isa. 8.21 . 6. It breaks all the bonds of nature , Deut. 28.53 , 54. Lam. 4.10 . Isa. 9.20 . But yet this famine of the body is a light judgement , to a famine of the Word , which drieth up the soul , and bringeth with it eternal death , Amos 8.11 , 12.

Miserable was the famine amongst the Jews in Jerusalem , besieged by the Romanes ; some chewing the graines of raw wheat ; wives snatching the meat from their husbands , ●useb . l. 3. c. 6. children from their parents , and ( that which was most miserable ) the mothers from the infants mouths , &c. Many seeing no way but one , went and and laid them down upon the Beers to welcome death . So miserable was the sight , that Titus himself sorrowed and sighed , and stretching forth his hands , called God to witnesse , Turk . Hist. fol. 1●09 . that he was not the cause of this calamity . In Transilvania they ate up all the dogs , cats , mice , and rats that they could get ; dead horses , loathsome carrion of other hunger-starved beasts ; One man did eat another ; A woman having six children , did among them eat one another , until they were at length all six devoured ; yna , thieves and malefactors hanged for their villanies , were by the poor and miserably hungry people cut down from the Gallows , and devoured . At Athens the father and son fought for a dead mouse , which dropped down betwen them from the top of the house .

God can cause a famine , either by immoderate drought , Joel 1.10 . Or by immoderate moisture , vers. 17. These are usually the natural causes of famine : but 't is good to enquire after the supernatural , as Jacob enquired who stood on the top of the ladder , and sent the Angels to and fro , Gen. 28.13 .

I behold , and low a black horse .

Pestilence .

The word in the Hebrew , Ezek. 14.19 . comes from another word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Loqui . which signifieth to speak : And indeed in this judgment the Lord speaks aloud .

One calls it , Bellum divinum . Homer saith , that the Plague is the arrow of God : And Hyppocrates , That a great Plague among them , was the Divine disease , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . because a punishment sent from God more immediately , as an evil messenger . And indeed , it hath less of man and second causes in it , than others .

Though second causes are not wholly denied , yet they are hard to be found out ; Quicquid asseratur , omnis pestilentiae caeca et delitescens est causa , et aliunde quàm ex primis qualitatibus , aut ex putredine perfecta . Fern. De abd it . rerum caus . it puzzles the learned Physicians clearly to express them ; some referring it to the indisposition of the air ; others to malignant occult qualities in the air , body or diet ; some to corruption in the blood ; and others to hunger and surfeit : But Senertus concludes very honestly ; Qualis sit pestilentialis veneni natura , & qua ejus in qualibet pestilenti constitutione differentia , nemo hactenus satis explicavit . Lib. 4. cap. 10.

Gods hand is seen much in this noisom disease : Some Pestilences kill cattel , and not men ; some kill men , and not cattel ; and some kill one sort of men , and not others , as the le●rded have observed .

A certain Historian calls it , ( and aptly ) A scourge of the greatest multitudes , and the handmaid of Famine . For this deadly disease lays heaps upon heaps , ( as many places have had lamentable experience , ) and scarce leaveth living enow to bury the dead ; As in the days of Decius the Emperor . In David's time , Seventy thousand were consumed by it in three days , 2 Sam. 24.15 . In Vespasian's days , at Rome , Euseb. in Chrónico . there died Ten thousand a day , for many days together . And in the year 1345. it was so general through the Christian world , that it destroyed half mankind . Where God gives it a commission , it runs as fire in a corn-field .

Experience clears it , ( however some have questioned it ) that a godly man may die of the Plague ; As did Oecolampadius and others . Psal. ●91 . Hezekiah is thought to have had it : So had reverend Beza , ( his family was four several times visited herewith , ) who was much comforted under it , and other heavy afflictions ; by that sweet Psalm , as himself witnesseth .

The Arrow that flieth by day ; the Pestilence that walketh in darkness . Psal. 91.5 , 6.

Political Administration .

Vulgus . The Common people .

I Do not regard ( saith Seneca ) to please the Vulgar : for , the things that I know , the people do not approve ; and the things that the people approve , I know not . Nunquam volui populo placere , nam quae ego scio , non probat populus ; quae probat populus , ego nescio . Epist. Yet it 's good for Princes to know , that if the common people be a beast of many heads , it hath more hands , and therefore not to be despised .

A good Horsman must sometimes use the reins , not always the spur .

Some are to their Country , as the worm in wood , or moth in cloth ; not Common-wealths , but rather Common-woes men .

Grievous was the disorder , when Herod cannot be wrought with , but by Herodias ; nor Pilate , but with his wife underhand .

It is also hard with the whole body , when the stomack which should feed all , and concoct nourishment , is foul and distempered .

The whole head is sick , and the whole heart faint . Isa. 1.5 .

Magistrate .

A good Magistrate is a faithful Deputy of his Maker : B. H. Magistratus descrip●●● . His breast is the Ocean whereinto all the cares of private men empty themselves ; which as he received without complaint , so he sends them forth in a wise conveyance , by the streams of Justice : His doors his ears are ever open to suiters ; and not who comes first , speeds well , but whose cause is best : On the Bench he is another from himself at home ; all private respects of blood , alliance , amity , are forgotten ; and if his own Son come under trial , he knows him not . Pity , which is the praise of humanity , and the fruit of a Christian love , is by him thrown over the bar : As for Favour , the false advocate of the gracious , he allows him not to appear in the Court ; there only Causes are heard speak , not Persons : Truth must strip her , and come in naked to his bar , without false bodies or colours ; A Bribe or a Letter on the Bench , or a word of a Grate man , are answered with an angry repulse : Displeasure , Revenge and Recompence stand on both sides the Bench , but he regards them not , only he looks at Equity right before him . His hand is flower than his tongue ; but when he is urged by occasion , either to doom or execution , he shews how he abhorreth merciful Injustice ; his forehead is rugged and severe , able to discountenance villany . I know not whether he be more feared or loved , his affections are so sweetly tempered ; The good fear him lovingly , the mild sort love him fearfully , and only the wicked man fears him slavishly . If he be partial , it is to his enemy : His sword hath neither rusted for want of use , nor surfeiteth with blood , but after many threats is unsheathed , as the dreadful instrument of Divine revenge . He is the Guard of good Laws , the Refuge of Innocency , the Recompencer of the Guilty , the Pay-master of good Deserts , the Champion of Justice , the Patron of Peace , the Father of the Country , and as it were another God on earth .

Magistratus vocantur ab Aristotele , 3 Pol. c. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Qui enim legi concedit imperium , ille videtur Dei permittere imperium .

Amongst the Romans , Godw. Antiq. l. 3. c. 1. the Praetor or Lord Chief Justice might not keep Court and administer Justice upon certain days , without the speaking of these three words , Do , Dico , & Addico : Dabat actionem , dicebat jus , addicebat tam res quàm homines .

The Magistrate hath not to do in sacris , but circa sacra ; He may not do Vzzia's work , but Hezekia's . The Minister hath vim admonendi , the Magistrate vim coercendi .

Heathens pictured Magistrates by a Fountain , because it conveys water all about .

Bad Magistrates are as a Briar , Ut t●i inveniatur dolor , ubi sperabitur auxilium . Hierom. Mic. 7.4 . or as a Thorn-hedge ; a man that takes hold with his fingers is prickt , and glad to let go : Or as the silly sheep , that flying to the bush for defence in weather , loseth part of her fleece . So that a man shall have grief , where he hoped for help and succour . Or like unto Oaks , which are strong , but bear no other fruit but acorns for swine .

A good Magistrate ( like thunder ) fears many , Poena ad paucos &c. Psal. 101.1 . hurts few . He sings of mercy and judgment , which are the brightest stars in the sphere of Majesty . He bathes the sword of Justice in the oil of mercy . A well-tempered mixture of both these , preserves the Commonwealth .

Cujus & potestas , ejus est actus : People are but the Magistrates shadow . Good Rulers we must obey as God ; bad , for God .

Submit your selves to every ordinance of man , 1 Pet. 2.13 . for the Lords sake .

Superiors and Inferiors .

'T is good for all , that all are not alike ; The Universe could not be either so beautiful , or so orderly , if every particular had the same beauty , or were of the same order . And he that cannot be content to have less , and to be lesser than another ; is altogether unfit not only to be as great , or to have as much as another ; but to be , or to have any thing at all . Nor is any man fit to be more than he is , than he that can rejoyce that another is more than he .

Look up to heaven , and there are stars of divers magnitudes ; though they are all great , yet not all of a greatness ; they are all glorious , but not all alike glorious , for star differeth from star in glory , 1 Cor. 15.41 . Look also down upon earth , there we may behold Hills and Vallies , Rocks and Pebles , Cedars and Shrubs , &c. So that the very natural state of the Creature , confutes Levelling principles .

Nay , look upon our selves ; and if we consider the faculties of mans soul , and the diverse members of the body , we shall find , they are composed and disposed of parts more noble and ignoble ; And yet in their use and situation , there is a most comely and useful order . So some to be rich , some poor ; some high , some low ; some of one quality and aptness , some of another ; and so to be arranged together , that they should mutually respect , second and strengthen one another ; must needs be from a Divine beginning .

Both low and high , rich and poor together . Psal. 49.2 .

Titles .

It hath been an usual thing to give fair titles to foul acts . Thus would the Jews of old persecute godly men , and molest them with Church-censures , and then say ; Let the Lord be glorified , Isa. 66.5 . The like did they to the poor man that was born blind , whose eyes Christ had opened , Joh. 9.24 . Give God the praise . ( Which expression ( as is conceived ) was some solemn form , in use among that people , when they required an oath of delinquents . ) This the Hypocrites made use of , Act. & Mon. In nomine Domini incipit omne malum . Luth. as when the Devils adjured Christ by the living God , not to cast them out . The Conspirators in King Richard the 2. time here in England , endorsed all their Letters with — Glory be to God on high , on earth peace , good will towards men . But well answered Robert Smith the Martyr , when Bonner began the sentence of death against him , In Dei nomine ; You begin in a wrong name , said he .

It hath also been an usual thing , to speak unto great persons with circumlocution , soothing and smoothing them up in sinful practises . Semper Augustus , is a Title still given to the German Emperors . But Sigismund , once Emperor , In vita Alphon. ( when a fellow flattered him above measure , Euseb. in vita Const. l. 4. c. 4. and extolled him to the skies ) gave the Flatterer a good box on the ear ; And when he asked , Why smite you me ? he answered , Why clawest thou me ? Likewise a Preacher called Constantine the Great , Blessed , to his face ; but he went away with a check . Antiochus Epiphanes is called a vile person , Dan. 11.21 . And yet Josephus reports , that the Samaritans writing to him , because he tormented the Jews , to excuse themselves that they were no Jews , stiled him , by flattery , Antiochus the mighty God . And the Jews by their Orator , Most noble Felix ! Act. 24.3 . when in truth they worthily hated him for his oppression and cruelty .

I yield ( against the unlearned Anabaptists , who use that place , Gal. 3.28 . as an hammer to beat down all the seats of Superiority , ) that men and women are to be respected according to those places of Honor whereunto God hath advanced them in the world . Christ makes an honorable mention of the Queen of Sheba : Luke dedicates his writings to Noble Theophilus : To the most Noble Governor Felix , saith Claudius Lysias : Most Noble Festus , saith Paul : And John gives the vertuous woman the title of a Lady . Whom God hath honored , let us honor too : Yea , though the Persons be bad , yet the Places are to be respected ; and they in regard of their places .

But empty Titles without Realities , are but as cyphers without figures ; or empty sounds , that signifie nothing ,

Let me not , Job 32.21 , 22. I pray you , accept any mans person ; neither let me give flattering titles unto man .

For I know not to give flattering titles ; in so doing my Maker would soon take me away .

Tyrant .

Formerly Kings were called Tyrants : But because many Kings oppressed their people , therefore now oppressing Princes are only called Tyrants .

Tyrannica vis est , Joseph , de Macabaeis . Pol. l. 4. Eth. 1. ad illa quenquam cogere , quae l●x recusat , & ad justitiae non consentan●ae imperioso sermone compellere . Aristotle defines a Tyrant thus : Tyrannus est , qui ita dominatur ut ad proprium commodum & utilitatem omnia conferat ; He is one that rules so , as to turn all to his own private benefit and profit . He that governs so , governs for himself ; whereas true Government seeks and respects the good of others . Just Governors are a general blessing ; and their aim is the common , not their private wealth . For any man to oppress another , is very wickedness : But for a Governor or Magistrate , who is set up to be a reliever of others , a helper of the friendless , and a Judge of the widow ; for him to oppress and grind the faces of the poor , is most Tyrannical .

Agathocles the Tyrant , caused a Frame of brass to be made , wherein he might both scorch men , and satisfie his eye with seeing them tormented . I have read in Dr. Hall's Decads , that a Martyr going to be burnt , sung Psalms along the way , in an heavenly courage and victorious triumph : The cruel Officer envying his mirth ; and grieving to see him merrier than his tormentors , No storm more fierce than the indignation of an impotent great person . commands him silence ; He sings still , the view of his aproaching glory bred his joy ; The enraged Sheriff causeth his tongue drawn forth to the length , to be cut off neer the roots ; the poor Martyr dies in silence , rests in peace : Not many moneths after , the butcherly Officer hath a son born , having his tongue hanging down upon his chin , like a Deer after long chase , which never could be gathered up within the bounds of his lips O the Divine hand , full of justice , full of revenge !

It 's storied , Macr●b . l. 2. Saturn . cap. 4. that among those babes of Bethlehem , Herod slew his own son also : Which Augustus Caesar hearing of , said , Melius est Herodis esse percum , quàm filium ; It were better to be Herod's swine , than his son . Attilus King of Swedeland , made a Dog King of the Danes , in revenge of many injuries received . The like did Gunno King of the Danes , he made a Dog King of Norway , and appointed Counsellors to do all things under his title and name . Sir Rich. Berkley's Sam. Pon. p. 387. Did we but live a while ( saith one ) in Turky , Persia , yea , or but in France ; a dram of that Liberty we yet enjoy , would be as precious to us , as a drop of cold water would have been to the rich man in hell , when he was so grievously tormented in those flames .

Tyrants are hated . Xerxes gathered money , the sinews of war ; but lost the affections of his subjects , Non cadem de illo homines secretò l●quuntur , quae palam . Senec. the joints of peace : He became hereby ill beloved of all sorts , and far a less King , by striving to be more than he was . Yea ( how terrible soever ) they have their fears , that curb and keep them in for a time at least , from many notorious outrages . Dionysius was so afraid of his life , that he durst not suffer his Brother unstript or searched to come into his chamber ; nor any Barber to trim him . Mat. 14.5 . Herod durst not kill John , though he much desired to do it , lest the people should move and mutiny : He knew himself hated by them already for his cruelty and other crimes . Something to like purpose may also be read in the beginning of Q. Mary's Reign , Act. & Mon. fol. 1281.

Tyrants , Sir W.R. by popular laws , ( viz. oppressing the great , and dividing their goods amongst the poor rescality ) have assured themselves of the Vulgar for a time . Thus did the Tyrant Nabis , after he had possessed himself of the City of Argos .

Yet Tyrants are of a short continuance : They may bear themselves up for a time , but in the end they find , that though Divine justice hath leaden feet , she hath iron hands ; though slow in coming , she striketh home .

Sequitur superbos ultor à tergo Deus . There are three principal accusers that ring loud Alarms in Gods cars ; 1. Conscience neglected ; 2. Creatures abused . 3. Poor oppressed .

It is wisely observed by Aristotle , and from him by Diodorus Siculus , That the whole family of those Tyrants , who in their government used cruel Counsellors , seldom or never remained in that Kingdom an hundred and twenty years ; but were either utterly abolished of God , or of their Subjects basely dethroned . Maximinus ( that Mastive-Tyrant ) after he had raised the sixth Persecution , and exercised all his cruelties against the Christians , was told to his teeth , Elephas grandis est , & occiditur ; Mimus in theatro . Leo fortis est , & occiditur : Cave multos , si singulos non times .

And it befell him accotdingly ; for at the siege of Aquileia in Italy , he was slain as he slept at noon in his tent , by his own soldiers . The Roman story tells of Nero , Ad generum Cereris , sine cade & vidnere pauci Discendunt reges , & sicc● morte Tyranni . Juven. Sat. 10. That perceiving himself a lost man , by the revolt of some Provinces , and the general complaint of the people against his insolent government ; he wandred up and down , and crept first into a thicket , by and by into a cave , with Sporus his filthy Favorite ; and at last when he heard of the sentence of death given against him by the Senate , and that their officers were hasting to attach him , he with a little help of one of his servants , cut his own throat .

Richard the Third , obtained the Crown by the murder of his Nephews : And having Tyranniz'd two years , two moneths , and one day , Speed . he was slain in a battel at Bosworth Field , his naked body was laid upon an horse like an hog or calf , his head , arms hanging on the one side , and his legs on the other ; and being all besprinkled with mire and blood , he was brought into Leicester , where for two days he lay naked and unburied : After , his body was buried , but without solemnity ; and the Stone-chest wherein his body lay , is since made a drinking-trough for horses at a common Inne .

Let us not think it strange , that God doth suffer Tyrants sometimes miserably to afflict his Saints : For he doth it partly for their great good , that they might not grow wanton , but that their saith and prayer might be exercised under the cross ; and partly according to their just desert : For if examination be made , we shall find , that for the most part , as contention , covetousness and ambition among the officers , so profaneness and the security of the people draw down common judgements upon themselves . See Cyprian de lapsis ; and Euseb. l. 5. hist. cap. 2.

After Phocas , that bloody Tyrant , had slain his Master Mauritius , and reigned in his stead , there was an honest poor man , saith Cedrenus , who was earnest with God to know a reason why such a thing was suffered : To whom it was answered , That a worse man could not be found ; and that the sins of Christians required it . That which these men do spitefully and cruelly , God sometimes doth righteously ; setting up Tyrants for a punishment to those that were unthankful for better Government , and would not have Him to reign over them .

My father made your yoke heavy , and I will adde to your yoke : 1 King . 12.14 . My father also chastised you with whips , but I will chastise you wioh scorpions .

Read Gen. 10.9 . cap. 25 , 27. Exod. 1.11.13 , 14 , 15 , 16 , 22. 1 Sam. 8. from 10. forward to 19. Mat. 2.16 . Act. 23.3 .

King .

King , say some , à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , valere , or viribus pollere , propter summam à Deo Regi concessam potestatem ; as Rex à regendo . And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fundamentum populi . Aquinas ( however the Schoolmen defend him ) was far out in that Paradox , Dominium & praelatio introduct a sunt ex jure humano : For Government is Gods ordinance in respect of its institution , though for the manner of its constitution it is of man .

Princes are said to have many eyes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Xenoph. Paed. l. 8. Princes words bear their own stamp . and long arms ; because their understanding is enlightned by many , and their power is exercised afar off . Yet had they need to be careful what speeches they let fall from them ; for wary Courtiers do as warily weigh their words , as the cunning Goldsmith doth his finest gold , and will easily guess their intentions .

Then do the soldiers of the Church militant triumph most victoriously , when Religion and Piety are the Generals of their Army . How did Constantine over the bloody Maxentius ? Aug. de civ . Dei , l. 5. c. 25. Theod. hist. l. 5. cap. 24. Even as Moses did over Pharaoh . How did Theodosius obtain many noble Priviledges ? In like sort Theodosius the younger , when the Saracens came to the aid of the Persians , against whom he fought . The Angels from Heaven ( like the stars against Sisera ) so troubled the Saracens , that in the river Euphrates were drowned an hundred thousand ; That it might be sung , O nimium dilecte Deo , Claudian . cui militat aether , Et conjurati veniunt ad classica venti .

And did not Julian while he was religious , make Italy and Africk stoop to the Roman Empire ? When suddenly after his revolt , he perished . Socrat. l. 7. c. 18. Thus did Heraclius conquer the Persians , till he became a Monothelite , viz. An Heretick , Regi menda maxime ●egum est salus . Sen. holding there was but one will in Christ . Piety and humility will make a Prince more famous than Hannibals incursions through the Alps into Italy ; than Scipio's great conquests ; Caesars miraculous victory , or Alexanders sole Monarchy . Besides , as it shall magnifie him on earth● , so shall it felicitate him in Heaven ; Aug. for as one saith truly , Qui non tumet vento superbiae , non cremabitur igne Gehennae .

Henry the first , 〈◊〉 in Adva●● . of Learning , Epist. his Embleme was , Rex illiteratus , Asinus coronatus . It 's said that in King James , there met a rare conjunction as well of divine and sacred literature , as of prophane and humane ; so that he stood invested of the triplicity , which in great veneration was ascribed to the ancient Hermes ; therefore called Trismegistus ; the power and fortune of a King , the knowledge and illumination of a Priest , and the learning and universality of a Philosopher .

There have been Princes ( saith he ) and that in this Land , which ( as the Heathen Politician compared his Tyrant ) have been like to ill Phy●icians , that have purged out the good humors , and left the bad behind them : Or ( as Nazianzen ) like unto flies , that light upon those parts which are sore , but over-passe the parts which are whole : With whom any thing hath been lawful , but to be religious : some of your gray hairs can be my witnesses . Paulus Quintus Thus said he of whom one saith , that for his Religion and learning , he might dispute with that infallible Pope for his triple crown .

Ferdinand the son of Alphonsus King of Naples , Turk . Hist. fol. 455. a Prince of rare perfection , and singularly graced with all the vertues of true Nobility ; yet by the good fortune of the French against him , and mutablenesse of the Neapolitans ( framing their fancies according to the condition of the time ) beginning to be had in contempt of them ; and receiving an unsufferable affront from an ingrateful and disloyal Captain of his own , unworthily named Justus , keeping him out of his own Castle , and after all means used , admitting no more than his single person ; At his very entrance he stabb'd the unworthy wretch to the heart with a dagger , insomuch that he was slain in the midst of his armed soldiers . Which was done with such a countenance and majesty , that the Warders with their weapons in their hands , dismayed with his look , forthwith at his commandment opened the gate , and received him in with all his followers . Whereby it appeareth , that in the countenance of Princes rests a certain Divine Majesty , in all fortunes above the common course of Nature ; which is of power to daunt the hearts of most disloyal Traitors , in the performance of their unnatural Treasons .

The Royal Scepter belongs to the King , to stretch ou● in mercy to Hester ; and the Sword to strike Haman in justice . Non minus Principi turpia sunt multa supplicia , quàm Medico multa funera , saith Seneca . However it 's storied of Henry King of France , the fourth of that name , called also Henry the Great ; that he vanquished all them that opposed themselves to his just pretensions ; Grimst . p. 101. and afterwards vanquished himself , in pardoning them that had banded against him : And yet it 's said , France had never the like , and they that come after may justly desire to see the reign of so mighty and so good a Monarch , who made his people live in peace , his neighbours in assurance , and his enemies in continual fear . Da● . Hist. Our Henry the sixth , being indeed coursly used in a tumult , and wounded for that he was at an under , yet being restored , he freely pardoned the offender , saying , Alas poor soul , he strook me more to win favour with others , than of any ill will be bare me . A rare example of patience in a Prince .

In the Fable that Achilles was brought up under Chyron the Centaure , part a man and part a beast , is ingenuously ( but corruptly ) expounded by Machivel , That it belongeth to the education and discipline of Princes , to know as well how to play the part of the Lion in violence , and the Fox in guile , as of the Man in vertue and justice . To be distrustful , is the sinew of wisdom . Yet Queen Elizabeth , Fide , sed cu● vide . she would not believe any thing against her Subjects , which a Mother would not believe against her children : She said , she would have her Subjects shorne , but not devoured . Trajan constituting a Ruler of the Praetorium , gave him a sword with this mandate : Hoc ense utaris pro me , justè faciente ; contra me utaris , si injusta fecero . Alphonsus the Neapolitan King , had a Standard with the signe of a Pelican , piercing her breast with her beak , to let out her blood to her young ones to feed them , with this inscription , Pro lege & grege .

As in bodies , so in the Republique , Pliny . the most grievous disease is that which comes from the head . A sin , though it be fearful in all ; yet in a King is more eminent and cause of example : Rex , si bonus , muritor est tuus ; si malus , tentator tuus est . Therefore the sins of Kings are more dangerous than in the Plebeians . However that 's a good rule Austin gives : Is he a good King ? he is thy Nurse , receive thy nourishment with obedience : If evil , he is thy Tempter , receive thy trial with patience .

The God of Israel said , the Rock of Israel spake to me : He that ruleth over men , 2 Sam. 23.3 . must be just , ruling in the fear of God .

Court .

The proverb is , Exeat Aulà qui velit esse pius . Yet that 's a rare commendation that is given by Xenophon of Cyrus his Courtiers ; That though a man should seek or choose blindfold , he could not miss of a good man . And of George Prince of Anhalt , of whom Melancthon writeth , That his Chamber was Ecclesia , Academia , Curia ; a Church , an University , and a Court. And doubtless such a one was David's Court , Psal. 101.

Therefore let us not shoot our fools bolt rashly , and say of such places , as Nathanael did of Galilee , Can any good come out thence ? Scripture affords us a Catalogue of many and pious good Courtiers , in the Courts both of good and bad Princes , whose hearts have not been puffed up with preferment ; As Joseph , Obadiah , Nehemiah , Mordecai , Daniel , &c. Yea in the Court of Caesar himself .

All the Saints salute you , chiefly they that are of Caesars houshold . Phil. 4.22 .

Subjects .

Submission which we owe unto Rulers , hath in it these six things ; 1. Obedience , Tit. 3.1 . 2. Honour , Rom. 13.7 . 3. Loyalty , endeavouring their preservation . 4. Piety , in praying for them , 2 Tim. 2.1 . 5. Maintenance , tribute must be paid , Christ himself submitted , Rom. 13.7 . Lastly , subjection to their punishments , Rom. 13.4 .

We must obey them in things lawful only , for else we must answer as those Apostles did , Acts. 5.29 . We ought to obey God rather than men . And as Polycarpus , who being commanded to blaspheme Christ , and to swear by the fortune of Caesar ; peremptorily refused , and said , We are taught to give honour to Princes and Potentates , but such honour as is not contrary to Gods Religion .

The Popish Clergy are greatly to be blamed , who from the highest unto the lowest of them , hold themselves not bound and subject to the Civil Magistrate ; but in all criminal causes appeal to their Ordinary , Si omnis anim● , et vestra : quis vos excepit ab , universalitate , si quis tentat excipere , tentat decipe●e . Ad Henric. ●p . Sen. Epist. 42. and are not punishable , unlesse they be first degraded , and so delivered to the Secular power . But the Apostle saith , Let every soul be subject unto the higher powers , Rom. 13.1 . And Chrysostom expounds it , If thou be an Apostle , an Evangelist , a Prophet , or whatsoever thou art , thou must be subject , &c. Bernard also to a Bishop , writeth of this matter thus , If every soul , then yours ; who excepted you from this universality ? He who attempteth to except you , attempteth to deceive you .

The Donatists , Brownists and Anabaptists , do duely merit reproof , together with the froward perverseness of many ; who under a pretence of conscience , refuse to submit unto the reasonable constitutions of Authority ; hereby causing the Gospel to be disgraced , as a profession denying obedience to Magistrates ; We had need to be subject , that we may win due credit to the Religion we professe .

Render therefore unto Caesar , Mat 22 21. the things which are Caesars .

Reward .

There are some can speak no other but the horse-leeches language , Give , Give : Like the Ravens of Arabia , that full gorged , have a tunable sweet record ; but empty , Quis●se mutuò ad messem aur●am invitare solebant . Plutarch in Politic. screech horribly . Plutarch reporteth of Stratocles and Dromoclites , a couple of corrupt officers , who where wont to invite one another to the golden harvest , thereby meaning the Court , and the Judgment-seat . Such are no other than Latrones Publici , publique robbers , as Cato calls them .

We ought to shake our hands from bribes ; as Paul shook off the viper : And be so far from saying , Give ye , that we should rather say to them that offer it , Thy money perish with thee .

Olim didici quid sint munera . Rain is good , and ground is good , sed ex eorum conjunctione fit lutum , Stapleton . of the mixture of these two is made dirt ; so , giving is kind , and taking is courteous : yet the mixture of them maketh the smooth paths of justice foul and uneven . Nec prece nec pretio , should be the Magistrates Motto .

That which is sinfully gotten , shall be miserably lost . Many give bribes to undo others , and all who receive bribes , undo themselves . What is the advantage of any sinful gain , when the fire of Gods wrath consumes the gainer ?

Bribery never brought any lasting materials to build with ; De malè part is , non gaudit tertius hae●es . Stratagema nunc est Pontisicium , ditare multos , ut Pii esse desinant . either the actour of injustice or his heire shall find a fire in the foundation , a fire in the stones and timber of his house , and down 't will come .

A publique person should be above all price , or sale ; As he should have nothing to lose , so he should have nothing to get .

Some are bribed out of their Religion . The Papists propose rewards to such as shall relinguish the Protestant Religion . Thus they tempted Luther , but he would not be hired to go to hell .

Thou shalt take no gift : for the gift blindeth the wise , Exod. 23.8 and perverteth the words of the righteous .

Nobility .

A Nobleman stands not upon what he borrowed of his Ancestours , but thinks he must work out his own honour ; greatness doth not make him scornful or imperious ; but rather like the fixed starres , the higher he is , the lesser he desires to seem ; Neither cares he so much for pomp and frothy ostentation , as for the solid truth of nobleness : None can be more pitiful to the distressed , or more prone to succour , and there most where is least means to sollicit , least possibility of requital ; he is equally addressed to warre and to peace ; he is more careful to give true honour to his Maker , than to receive civil honour of men ; he knows it is but vain to hunt after glory and applause of the world , he knows that the body of Nobility consists not in blood .

The Turks never respect the birth or quality of any man in their advancements .

Christian Nobility is the best and truest ; where God himself is the top of the kin , and religion the root ; in regard whereof all other things are but shadows and shaps of noblenesse .

Vertue is instead of a thousand Eschucheons . Isa. 43.4 . Nobilitas sola est atque unica virtus . Since thou hast been precious in mine eyes , thou hast been honourable .

Good Nobles are black swans , and thinly scattered in the firmament of a state , even like stars of the first magnitude . We may say of such as Luther doth of Elizabeth Queen of Denmark , a pious princesse , Scilicet Christus etiam aliquando voluit Reginam in Caelum vehere .

— Not many noble are called . 1 Cor. 1.26 .

Judge . Bonis nocet qui malis parcit .

Antiquity reports , there were certain images of Judges set up at Athens , The lesse interest , the more is the eye-sight cleered . having neither hands nor eyes ; implying that such persons should , neither be affected with relations , nor bribed with gifts .

Those were happy dayes in the time of Basil Emperour of Constantinople , who , whensoever he came to his judgment-seat , found neither party to accuse , nor defendant to answer .

An Heathen could say , Non e●im colorem vestium , quibus pretexta corpora sunt , Senec. aspicio oculis de homine non credo , habeo melius certiusque lumen , quo a falsis vera dijudicem , animi bonum animus inveniat .

He that justifieth the wicked , and he that condemneth the just : Prov. 17.15 . even they both are abomination to the Lord .

Humane Council .

Counsellors have great power , to hurt or to do good among Kings and Princes . It is therefore a happy conjunction when good Kings and good Counsellours meet together . Yea , many times bad men are good Kings , when they are attended with good Counsellors ; whereas bad Counsellors often make a good man a bad King , and by their poysonous whispers and instillations at the ear , corrupt the hearts , and taint the spirits of the best Princes .

In the multitude of Counsellors there is safety ( saith Solomon ) then they must needs be unsafe , It was said of a Prince of Orange , that when he sate on horseback , he had all his Counsellers with him . who neither have none to give them counsel , or refuse wholesome counsel when , t is given .

Good counsel directs how to judge of things , how to speak , and how to act .

Counsel is to a man without wisedome , as bread is to a man that is hungry , or as cloaths to a man that is naked .

A good Counsellor may be an Angel , nay a god to another , as Moses was to Aaron . Hence one special thing the Primitive Christians prayed for the Emperour was ; that God would send him Senatum ●idelem .

To give counsel is a work of the wise , and they who are most unwise have most need of counsel , though they seldome think so . And it may be a very disputable question , who is the wiser man , he that gives good counsel , or he that readily receives it , and makes good use of it .

However , as we ought to do nothing unto others , but what we would have done unto our selves ; so we should advise nothing unto others , but what we our selves would do : It puts strength into a rule , when he that gives it , is ready to enliven it by his own practice .

He that hearkeneth unto council is wise . Pro. 12.15 .

Policy

What ever is framed without Policy , Grimst . Preface to Hist. of the world . is like unto a building , which is in the air without any support or foundation .

The actions of Princes ( saith the Historian ) are like unto strange lights , appearing by night in the aire , T. H. f. 1206. which hold mens eyes busied with the intentive beholding of them ; some thereof divining well , and some others evil , according to the diversity of the beholders conceits and humors .

Nothing is more Politique , Bacon . than to make the wheels of our mind , consentrick with the wheel of fortune .

'T is another point of policy , Necessity gives a larger latitude and freer scope , to the managing of great affairs never to engage a mans self peremptorily in any thing , though it seem not liable to accident ; but ever to have a window to flie out at , or a way to retire . Like the fable of the frogs , which consulted when their plash was drie , whither they shauld go ; one moved to go down in a pit , because it was not likely the water would drie there ; to whom another answered , true , but if it do , how shall we get out again ?

It is the Turks Policy , to be in league with them that are farthest and remotest , that so he may the more easily conquer those that are neerest him ; for then they that are remote may not joyn with his neighbours ; and by this means , by little , and little , he may come to conquer the most remote , and circumvent them , who are forsaken of the other .

When the whole body Politique is sick , it behoves them in place to mind particulars , and foresee where the soare is like to break out .

Great bodies have strong reluctations , Pellem vulpinam Lcon● assuere . and dye not with one fit , or by one blow .

It was the counsel and practice of Lysander , to eek out the lions hide , with the foxes skin , if need were . And that Arch-arch presents strange patterns to Princes , telling them , Machiavel . that justice it self should not be sought after , but onely the appearance ; because the credit is an help , the use a cumber .

But when all is done , true Piety will prove the best Policy .

And the Lord commended the unjust steward , Luk. 16.8 . because he had done wisely : for the children of this world are in their generation wiser than the children of light .

Stage-Play . Ludi prabent seminanequitia .

Austin tells us how Alipius was corrupted by them . Plato complaineth , how the youth at Athens . One of our Countrey-men professeth in Print , that he found Theatres to be the very hatchers of all wickednesse , the brothels of bawdry , the black-blasphemy of the Gospel , the Devils chair , the plague of piety , the canker of the Common-wealth , &c. He instanceth on his knowledge , Citizens wives confessing on their death-beds , that they were so impoysoned at stage-plays , that they brought much dishonour to God , wrong to their marriage-beds , weaknesse to their wretched bodies , and wo to their undone souls .

It was therefore great wisdom in the Lacedemonians , to forbid the acting of Comedies or Tragedies in their Common-wealth , and that for this reason , Plutarch . lest either in jest or earnest any thing should be said or done , contrary to the laws in force among them .

— Fornication , and all uncleannesse , — let it not be once named amongst you , Eph. 5.3 , 4. as becometh Saints :

Neither filthinesse , nor foolish talking , nor jesting , which are not convenient . Much lesse acted , as in Stage-playes .

Reformation .

There is a 1. Formation . 2. Deformation . 3. Reformation .

The formation was at the first creation of the world ; then God put all things into a ●ood form and order : He beheld all that he had made , and lost was good , exceeding good . After that came a deformation ; by the fall of man , and that put all out of order again . Upon that a Reformation was made , Principally by Jesus Christ . So that the time of the Gospel is the time of Reformation , Heb. 9.10 . And now ought Christians especially to endeavour it . But know , The way to make the whole street clean , is , every man to sweep before his own door . that true Reformation must begin at our selves . He that will repair an house , must begin at the foundation . So , if we will have a Reformation , we must reform our selves first ; and therein begin with the heart , and cast out the unclean lusts ; afterwards reform our members , else we shall be but whited . Tombs and painted Sepulchres , as the Pharisees were . In the next place , let us reform our Families ; after that , let every one in his place labour to reform the Town in which he dwells : and so proceed ; This is the best order in reforming .

To reform , Alsted propounds three rules , 1. Deplorandum . 2. Implorandum . 3. Explorandum .

Reformation is a work , that hath ever gone heavily on , and hath met with much opposition . Luther compared the Cardinals and Prelates that met at Rome about reformation of the Church , to Foxes , that came to sweep an house full of dust with their tails : and instead of sweeping it out , swept it all about the house , and made a great smoke for the while : but when they were gone , the dust fell all down again .

Publick respects should be the rapt motion to carry our hearts contrary to the wayes of our own private respects , or concernments : For consider , as it is not the tossing in a ship , but the stomack that causeth sicknesse ; the choler within , and not the waves without : So , the frowardnesse of men that quarrel with Reformation , and not the work it self , which is Gods commandment .

Magistrates are to have the main stroke in Reformation of Religion , but Ministers must also move in their own orbe , and do their part too .

Ejusdem non est invenire & perficere . There have been many renowned Reformers , as Luther , Farellus , &c. abroad : and many here at home , who did ( for their time ) worthily in Ephrata , and are therefore famous in Bethlehem : But yet many things were left unrectified , which either they did not see , or could not help . All which may shew us , that it is a praise proper to Christ only , to be Alpha and Omega , Author and Finisher of that he sets about .

Behold , Rev. 21.5 . I make all thinks new .

Read Isa. 65.17 , 18.2 Cor. 5.17 .

Mutability .

Princes are like the Sun , and great Subjects are like the Dials ; if the Sun shine not on the Dial , no man will look on it . Wicked purposes are easily checked , not easily broken off ; Sauls sword is scarce dry from the blood of the Philistines , when it thirsts anew for the blood of David ; Saul rent Samuels garment , now David Sauls ; both were significant ; the rending of the one , signified the Kingdome torne out of those unworthy hands ; the cutting of the other , that the life of Saul might have been as easily cut off . Both signes and symptoms of mutability .

The greatest changes are incident to the greatest persons . Rulers of times become captives , and they who sate on Thrones , live in Prisons . Nebuchadnezzars goodly image did degenerate and gradually abase from a head of gold , to a breast and armes of silver , thence to belly and thighes of brasse , to legges of iron , and feet of iron and clay . All these represented some Kings and Kingdoms falling , and others rising upon their ruines , till a Kingdom do arise , which should never fall .

The most durable creatures are changeable ; the heavens are an emblem of continuance , yet in a perishing condition ; and shall be ( if not totally annihilated , yet ) much altered from what they are ; as will amount to this ; They are no more . The mountains and rocks change ordinarily by the power of time , every mixt body hath the seed of corruption in it , and therefore must corrupt naturally , though God should not destroy it providentially or judiciarily .

Man is a very mutable creature ; In his body , suffering every day an alteration , perfective or corruptive ; yea , while he is growing stronger , hasting not only to weaknesse , but to dissolution . Farther , consider him in reference to his mind , we use to say of several men , so many men , so many minds . And for his civil state , Quot homines , tot sentcutiae . of honour , power , riches and relations ; day unto day makes report , that it is of little continuance .

Man hath three great changes 1. In his outward condition , a change from weaknesse to strength , from poverty to riches , from sorrow to joy . 2. Death is the great change of mankind : The Saints change for the better , wicked men for the worse . 3. At the Resurrection ; for this corruptible must put on incorruption , and this mortal must put on immortality .

Only mortality is the stage of mutability : for beyond this world there are no changes . Heaven and Hell a state of eternal blessednesse or wretchednesse , have no changes in them , nor anything that is Heterogeneal , or of another kind . Heaven which hath light and joy in it , hath no darknesse , no sorrow at all in it ; Hell which hath darknesse and sorrow in it , hath no light nor joy at all in it : Mixtures and changes are made here on earth , when our last change is fully come , we shall go beyond all changes .

All the dayes of my appointed time will I wait , Job . 14.14 . till my change come .

Help , Aid or Assistance .

Many mens helps are like that of Hananiab to Jeremiah , cap. 28.13 . They break some yokes of wood , that they may have the better occasion to make for them yokes of iron .

There is a two fold help God giveth , 1. Common ; And this Gods people have with the rest of all the world . 2. Special ; Carrying them forth to do gracious acts , and to perform good compleatly . Without me ye can do nothing , John 15.

Far were the Romans from helping the oppressed Britains , Dan. Chron. when they sent for aid ; they complained , that betwixt the barbarous enemy and the Sea ( as two kind of deaths ) they were either murthered , or drowned ; but their implorations prevailed not . But the Saints comfort is , that where humane help faileth , divine beginneth .

Give us help in trouble : for vain is the help of man . Psal. 60.11 .

Desolation .

I will utterly consume all things from off the land , saith the Lord , I will consume man and beast , I will consume the fowles of the heaven , and the fishes of the sea ; This is a threatning against Juda , by the Prophet Zephaniah ; Cap. 1 , 2 , 3. the strangest devastation and destruction that ever was ; for in the plague of Egypt , there was the death of the first-born , the death of beasts , and of the fishes , by water turned into blood ; but I find not that the fowles of heaven were destroyed . In the drowning of the world , although the beasts of the field , and fowles of the air perished ; yet cannot I collect the destruction of the fishes : But in this , man and beast , and fish and fowle , all things are threatned to be destroyed .

Hierom affirmeth the like of his native Countrey , wasted so with warre , Vt , prater calum et canum , et crescentes vipres , et condensa si●varum , cuncta perierint . In meâ patriâ . deus venter est , et in diem vivitur & sanctior est ill● qui ditior . that besides air and earth , and briars , and forrests , all was destroyed . And that we may not wonder at this severity of God , here what he elsewhere saith ; In my Countrey their belly is their god , their glory is in their shame , and they minde earthly things : And so their end hath been destruction , and utter desolation .

True it is , that desolation is the fruit of sin , witnesse Sodom , which was once as Egypt , yea as Eden ; but is now a place of Nettles and Salt-pits Judea , that once Lumen totius Orbis , now laid desolate : And Babylon a place if we may believe Strabo ) of incredible fertility and increase ; yet suffering destruction by thy Medes . It were easie to instance in the seven Churches of Asia , the Palatinate , and other parts of Germany , &c. Yea , such is the hatred God beareth to sin , that his hand is upon the insensible creatures for mans sake .

A fruitful land turneth he into burrennesse for the wickednesse of them that dwell therein . Psal. 197.34 .

Arts and Sciences , commendable and cursed .

Ars.

NEmo est quin aliquâ arte praeclarus est .

Art is twofold , of 1 , Body . 2. Soul .

Either 1. Cosmetick , Amongst other History is much to be conunended , as Antedating time , and bringing experience without gray hairs . Art of Decoration . 2. Medicinal , Art or Cure . 3. Athletick , Art or Activity . 4. Voluptuary , eruditus luxus , as Tacitus calls it .

It is storied , that about Astreds time , King of England , before his instauration , there was not a Grammarian sound in his Kingdom to teach him .

Nulla ars doceri praesumitur , nisi intentâ priùs meditatione discatur .

Artisicium est judicare de arte ; is a maxime of infallible truth ; and yet ignorance begets confidence .

He that teacheth man knowledge , Psal. 94.10 . shall not he know ?

Ingenuity .

The wit and mind of man , if it work upon matter , which is the contemplation of the creatures of God ; worketh according to the stuffe , and is limited thereby : but if it work upon it self , as the Spider worketh his web , then it is endlesse ; and brings forth indeed cobwebs of learning , admirable for the finenesse of thread and work , but of no substance or profit .

Socrates said of a Scholar , Tutè vincas in geniosus . he must be studious . Concerning Origen , he had this commendation , Origeni nulla pars aetatis periit à studiis . Again , Origenis ingenium sufficiebat ad omnia pardiscenda , Again , Qui ex scriptoribus qui post Originem vixêre , non insigniter est ab eo adjutus ? And Jerome stiles him , Magistrum Ecclesiarum post Apostolos . Cyprian when he called for any of Tertullians works , used to say , Da Magistrum .

Of Daout Bassa the new Viser to Mustapha Emperour of the Turks , Turk . Hist. fol. 1412. Simia videbitur , non sapiens . 1 Cor. 1.25 . Quantum dilatatur insensibus , tantum constringitur in sermonibus . Brevitati studendum , et sensum magis s●ctandum ●●e quam verba . Sapienter not ad●oriatur , ut studia salutaria , prec●pta f●ciliora , ●ractu perennia iis anteponamus , quorum infinita est investigatio , ne● alius demum exitus quàm labor & aeru● . De plorare possumus , compensare non possumus Ch●ysostom● Commentarium in Matthaeummallem . this character is given ; he was Audax , ferox , ac prout animum intendit , pravus aut industrius eâdem vi . So those that are studious , are such as from whom men may expect much good , or much ill .

Yet Heraclitus ( as Plato relateth it ) said very well , The wisest man compared with God ; he will appear to be an Ape , rather than a wise man .

The foolishnesse of God is wiser than men .

Books .

No Book to be studied like the Bible ; which by how much it is enlarged in the deep and copious sense and meaning of it , by so much it is straitned in the sewness of the words , and brevity of the speech . As teaching ( saith Jerom ) that brevity is rather to be studied , and that sense and matter are rather to be sought for , than many words .

Well said Reinolds , citing those words of Solomon , Eccles. 12.12 . The Preacher doth wisely exhort us , that we preser saving studies , which are easily perceived , lasting in their benefit ; before those , the search whereof is infinite , and the end whereof at last is no other than wearinesse and misery .

There are many precious pieces which are now not to be had ; As the Chronicles of Media and Persia ; The Chronicles of the Kings of Israel and Judah ; The book of the warres of the Lord ; the book of Jasher , Origens Octapla , ) the losse of which work , saith one , bewail we may , but make up we cannot .

Chrysostom upon Matthew ( of which Aquinas when promotions were offered , I had rather have Chrysostoms Commentary upon Matthew ) ; and many other . That we have the Book of God so perfect and entire , preserved safe from the injuries of time , and rage of Tyrants , seeking by all means to burn up and abolish it ; must be acknowledged as a sweet and singular providence .

For other Books , while one resutes what another wrote , another vindicates what his adversary disliked ; thus book begets book : So that if happinesse were to be sought for in humane writings , the volumes are so infinite , the opinions so endlesse and various , that it would be impossible for any man to find it out of them ; When a man had with much curiosity , and continual reading , wearied himself , and pined his flesh away , he would find it all an unprofitable and impertinent labour , wearinesse to the body , without any satisfaction to the mind .

— Of making many Books there is no end , Eccl. 12.12 . and much study is a wearinesse to the flesh .

Learning .

Pragmatical men may not go a way with an opinion that learning is like a Lark , that can mount and sing and please her self , and nothing else : But may know , that she holdeth as well of the Hawk , that can soar aloft , and can also descend and strike upon the Prey .

It is said of Varro , that he was a general Scholar . Of Albertus Magnus , Nihil penitus fugit , omnia perfectè novit . Yet all other skill into Scripture-learning , is but stramineà Candela . Of Tostatus ( otherwise called Abulensis ) Omnium scientiarum doctrinarumque arca fuit & emporium . Lactantius of Tertullian , he was in omni genere doctrinae peritus . Jerome saith of him , that his works contained Cunctam seculi doctrinam . And Bellarmine being blamed for keeping Whitakers picture , answered , Quod quamvis hereticus , & adversarius esset , esset tamen doctus adversarius .

Aeneas Silvius was wont to say of learning , that Popular men should esteem it as silver , Noble-men as gold ; Princes prize it as pearls .

Yet , as none more often miscarry in the waters , than your most skilful swimmers ; Sapientes sapienter in infernum descendent so neither do any sooner fall into the condemnation of Hell , or lye deeper therein , than the most knowing men , and those of greatest parts ; which they usually overween , and are to well conceited of .

Where is the wise ? Where is the Scribe ? where is the disputer of this world ? —

See 1 Cor. 8.2 . Cap. 13.2 . & Cap. 2.2 . 1 Cor. 1.20 .

Musick .

Lord I am a musical instrument ( saith Nazianzen ) for thee to touch , Orat. de Basilie . that I may sound thy glory and praise .

When Aristotle was asked , what he thought of musick , he answered , Jovem nec canere , nec Citharam pulsare ; Thinking it an unprofitable art to men , that was no more delightful to God . And Plato told the Musicians who pressed into his company , that Philosophers could do well enough without them .

Yet there is ( no doubt ) a lawful use of Musick , and great power it hath to move mens minds one way or another . King Theodorick writing to Boetius in Cassiodore , Cassiodor . 1.2 . var. 41. saith , Haec quum de secreto naturae tanquam sensuum regina , tropis suis ornata processerit , reliquae cogitationes exiliunt , omniaque facit elici , ut ipsam solummodo delectat audiri . Tristitiam jucundat , furores attenuat , saevitiam blandam effi cit , ignaviam excitat , vigilantibus reddit requiem , vitiatem turpi amore revocat ad castitatem , & ( quod heatum curationis genus est ) perdulcissimas voluptates , expellit animi passiones , & per insensibilium obsequium praevalet sensuum exercere dominatum .

I have heard of one , that when he sate and heard a sweet consort of Musick , he seemed upon th●s occasion carried up for the time before hand to the place of his rest , saying very passionately , What Musick may we think is there in heaven ?

But wanton and unseasonable Musick , tends to the emasculating , dissolving and drawing out of our spirits ; this is an abuse of Musick ( given to men for better purposes ) and is condemned . God made not man more avium minurire , nor to sport on earth , as Leviathan doth in the Sea : And when he is cast out of one Paradise , to make himself another . It is charged as a foul fault upon those Sensualists , Jam. 5.5 . That they had lived in pleasure on the earth , and been wanton .

Musical instruments are called , The delights of the sons of men , Eccl. 2.8 . because the Musick of instruments is proper unto men , whereas the musick of voice is in birds also . But it is good to remember that old age will come , and then All the daughters of musick shall be brought low . Eccl. 12.4 . Nam quae cantante voluptas ? Juvenal .

Devil .

Quasi do evil : Or , a Divellendo , for he would pull men from God : Or , of duo two , and bolus a bit , because he makes but two bits of man , one of his body , the other of his soul ; Or , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , à trajiciendo , because he striketh thorow with his darts . Or , because he is the Calumniatour Accusing 1. God to man . 2. Man to God . 3. Man to man . 3. Man to himself .

The Divel is Leo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a roaring lyon , and lyes in wait for the Church ; but Christ her invincible champion , Diabolus in pace subdolus , in persecutione violentus . Cypr. Eos quaerit dejicere , quos videt stare . is ever at hand for her help , who is Leo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the lyon of the tribe of Judah , that delivereth us from the wrath to come .

The first Adam was conquered of the serpent by gluttony , pride and avarice . By gluttony , when he did eat the forbidden fruit ; by dride , desiring to be as God ; and by covetousnesse , being discontent with his present estate . So the second Adam is assaulted by the same serpent , with gluttony ; If thou be the Son of God , command that these stones be made bread ; With Pride , the Devil taketh him up into the holy city , and setteth him on a Pinacle of the Temple , and saith , cast thy self down , &c. And with Avarice , for he taketh him up into an exceeding high mountain , and sheweth him all the Kingdomes of the world , and the glory of them ; and saith unto him , All these things will I give thee , if thou wilt fall down and worship me .

Whereas Scripture saith , the Devil was a murtherer from the beginning , Joh. 8.44 . We are not to understand from the first absolute beginning , for then he had no being ; nor from his own beginning , for at his creation he was good : But so soon as ever man was , he was resolved to destroy him , and so with reference to the intention , he is so called .

As the Vulture feeds best upon the most stinking carrion , so the Devil upon the most corrupt hearts . Hence he is called the unclean spirit , Mat. 12.43.1 . Affectione , because he loveth uncleanness . 2. Persvasione , because he perswades men to it . 3. Habitatione , because he inhabits unclean hearts ; he finds them foul , he makes them worse . Wheresoever the great Turk sets his foot once , no grasse grows , they say , ever after : Sure it is , no grace grows where Satan dwels .

Christ casts the Devil out of the poor sinner where he did possesse , for these causes especially justified by law , viz.

Because 1. He payes not the rent . Jacobs de Vorag . 2. He suffers the house to decay . 3. He imploys it to base uses . 4. God himself will dwel in it .

A Conjurer expels the Devil , not by constraint , but by consent ; and therefore when he is cast out by wicked men , it is by compact , and he will be sure to gain by the bargain : But Christ is stronger than he , and therefore casts him out by main force .

The Panther hath a pleasant smel , and beautiful skin , but a foul face ; and when she would prey upon beasts which come to gaze on her , she hides her head : Mentitur ut sallat , vitam pollicetur ut perimat . So the Devil ; he is also a very turn-coat ; At Lystra he appeared like a Comedian , At Athens like a Philosopher , At Ephesus like an Artificer , to Saul like the old Prophet ; who could have spoken more gravely , severely , divinely than the fiend did ? But , as when one commended the Popes Legate at the counsel of Basil , Sigismund the Emperour answered , Tamen Romanus est : So when Satan comes commended to us , under what name soever , let us cry out , yet he is a Devil .

The Devil is restlesse in mischief . Non dormitat ( saith one ) Semper-vigil ille Synagoge sua Episcopus ; he is vigilant and diligent , restlesse , and unquiet , as Cain . As Pliny saith of the Scorpion ; that there is not one minute wherein it doth not put forth the sting .

Bernard in a rapture , was before the judgment-seat of Christ , Est leo si fugias , si stas quasi musca●recedit . and Satan impleading him . Saith he , Thou hast been so and so — Answ. 'T is true , vile I have been , but Christ hath a double title to Heaven , both as heir , and meriting , the one of these he keeps to himself , but the other he hath given me .

The readiest way to kill the serpent , is to break his head ; The Devils head is cut off , if we resist his first assault : For as David slew Goliah by hitting him in the forehead , so we must gather stones out of Gods brooke , that is , his holy book , and sling them at the Devils head . And know , if the Devils without Christs leave , had no power to enter into the Gaderens swine , much lesse over Gods own sheep .

Satan is so vext at mans devotion , that Origen saith , In Num. Hom. 27. there is no greater torment to the Devils , than to see man addicted to the Scriptures : In hoc eorum omnis slamma est , in hoc uruntur incendio . Chrysostom saith , we may lash or scourge him by sasting and Prayer ; And indeed the Prophet calls it a charm , or inchantment . Isa. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 26.16 .

When the Devil would assault a poor soul , the best way is to imitate Christ ; Inhoneflum enim est , bonestam matronem cum meretrice litigare . who stands not arguing the case with him , but cuts him off short with a vehement check and reproof : turning him over to his Father , to give him his du● ; Saying , The Lord rebuke thee . Zech. 3.2 . It is not fit ▪ saith Chrysost●m ) for a Matron to scold with a Strumpet .

Your adversary the Devil , as a roaring lyon , walketh about , 1 Pet. 5.8 , 9. seeking whom he may devour :

Whom resist stedfast in the faith .

Salt .

It is observed , that Nature hath prudently mingled salt with all things , that they may not easily putrify . Greges enim pecorum urinam salsissimam essundere videmus ; & in omnes stirpes salem infusum , saith Bodin . Yea , Theat. Nat. there is indeed in every thing we eat , a natural and concealed salt , which is seperated by digestions ; Dr. Brown . B●eud . Epid. as doth appear in our tears , sweat and urines , although we refrain all falt , or what doth seem to contain it .

Certainly the Spirit ( as salt ) must dry up those bad humors in us , that breed that never-dying worme ; and ( as fire ) must wast our corruptions , which else will carry us on to the unquenchable fire . And we must also make out mortification , and holy discretion ; as also sincerity of doctrine and discipline , whereby the Saints are seasoned and preserved from the putresaction of sin and orrour . Else we shall be in danger to run Ecebolius his course , of whom it is said ; Ecabolius Sophista qui legebet Rhetoricam Julian● , discipuli fortunam secutus , à christianis ad ethnicos descivit , tandemque Juliano extincto ad Christianos rever su● , Prae foribus Templi prostratus clamitabat , Calcate me salem insipidum .

What intollerable blasphemy in the conjuring of salt among the Papist● It is thus ; I conjure thee , O sals , by the living God , &c. that thou mayst be made a conjured salt to the salvation of all them that believe . And that unto all such as receive thee , thou mayst be health of soul and b●dy : and that from out of the place , wherein thou shalt be sprinkled , may fly away and depart all phantasie , wickednesse or craftinesse of the Devils subtilty , and every foul spirit , &c.

Have salt in your selves . Mark 9.50 .

Poyson .

It is subtle and spiritful , and therefore incorporates with that which is most subtle in man , his spirits ; flat , grosse and dreggish liquor , will not quench the fiery thirst of poyson ; it drinks nothing but pure spirits : drying them up , and corrupting the blood in which the spirits are .

Yet God is said to have made all things double , and if we look upon the works of the most high , there are two and two , one against another ; that one contrary hath another , and poyson is not without a poyson to itself . So , nor poyson , but hath its Antidote in Nature .

The Scythians and other Nations , used to dip their darts in the blood and gall of Asps and Vipers , the venemous heat of which , like a fire in their flesh , killed the wounded with torments , the likest hell of any other .

The poyson of Asps is under their lips . Rom. 3.13 .

Lottery .

The Heathens used to cast Lots , to find fit and seasonable times , as they thought , for effecting such things as they desired with good successe . The manner was this , There was a Pitcher into which papers , with names of the several moneths written on them ; and rolled up were cast ; yea , also papers with the names of every day , and every moneth were cast in ; then one blindsolded put in his hand , and pulled out a paper , and according to the marks which they had set down , such a moneth proved lucky , Hest. 3.7 . with cap. 12.1 . and such a day in the moneth ; And by Gods providence it so fell out in Hamans time , that their supposed lucky day ( as they called it ) was on the twelfth moneth ; whereby it came to pass , that their plot was deseated , before the time of accomplishing thereof .

The Providence of God extendeth to the disposing of all things , Disponit Deus membra pulicis & culi●●s . Aust. even those things also , which in regard of us , are meerly contingent and casual . Chance-medly is Providence ; Cambyses lighting off his horse ( after he had been shewing great cruelty to them of Athens ) his sword flew out of his scabberd and slew him . Prov. 16.33 .

The lot is cast into the bosom● ; but the whole disposing thereof is of the Lord .

Sooth-Sayer .

Although the word Augur ( being not taken in his own proper sense and signification , Godw. Antiq. but generally by the Trope Synecdoche ) signifying all sorts of divining whatsoever ; yet Roman Antiquity delivers to us three principal kinds of foretellers in former times , namely , Aruspices , Anspices , and Augures ; All which we english Scothsayers , though the latine word do import a main difference worth our observation .

The Aruspices did divine or foretel things to come , by beholding the entrails of beasts sacrificed : whence they had their name , ab Aras inspiciendo . These were also called Extispices , ab exta ospiciend● . And they observed whether the beast did come to the Altar willingly , whether he died without much strugling or loud bellowing , at one blow , or many ; Again , whether the bowels were af an unnatural colour , or ulcerous : Moreover , whether the flame of the fire were smokie , whether it rolled or tumbled in the aire , or were of any continuance , &c. All which were unfortunate Presages , as the contrary did betoken a good and fortunate issue to their designments .

The next were the Auspices , which did foretel things , by beholding the flight of birds : Auspices quasi avispices , ab aves aspiciendo .

And lastly , the Augures did divine from hearing the chatting or crowing of the birds : whence they are called Augures , ab aviam garritu .

The two last kinds have occasioned such like Phrases as these ; With good or evil luck . bonis avibus or aspiciis and malis avibus ; And because they would begin nothing inauspicato , without the counsel of the Augures : hence Auspcari rem hath been translated , to begin a matter .

The Ephesians were much addicted to such like wicked practices , Called also Nebulones undertaking to foretell future things ex nebulis . as likewise to Judiciary Astrology , Necromancy , &c. Hence the Proverb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the black Art . The Samaritans also , and hence that malicious slander of the Jews , Say we not well , that thou art a Samaritan ? that is , one that dealeth with the Devil .

There shall not be found among you any one that — or that useth divination or — . Deut. 18.10 , 11 , 12. &c.

Vision

Visions were once a special way of divine revelation ; a principal means , by which God broke his mind , and unlockt the secrets of his counsels .

Of visions , some were more open , 1 Sam. 3. and some more private , Judg. 13. Some were without any trance or ravishment , Gen. 15.1 . and others were accompanied with trances , Numb. 24.16 . Dan. 10.9 . 2 Cor. 12. Pauls soul had so much acquaintance with God , as he became a stranger to his own body . Furthermore , some visions were presented onely in bare naked words , others were cloathed in types and figures , in the shapes of beasts , souls , trees , stones , &c. As to Ezekiel and Daniel in their prophesies , and to John in his revelations . Lastly , Scripture hints another difference , there were visions of the day , and visions of the night . And after this manner God somtime made his mind legible to his servants .

Take we notice of our Priviledge under the Gospel , Heb. 1.2 , 3. We have a vision which outshines all the visions that ever the Prophets or Patriarchs had from the beginning of the world . Their light was darkness , at most , but a shadow , their visions were obscurities , and their Revelations concealments , compared with ours .

We read in the Roman History , of a vision that Brutus had , the night before the unhappy fight at Philippi , calling him into Macedonia too , but for his utter ruine . This was a vision from the Devil ( doubtlesse , ) that old man slayer . Many more I might mention . We had need to prove the spirits whether they be of God . Many have pretended instincts , inspirations , Revelations immediate and extraordinary ; Montanus had his Paraclete ; Cursed Mahomet called the dead fits of his falling-sicknesse , his extasie and ravishment at the appearance of the Angel Gabriel ; and his Dove inured to fetch food out of his ear , is pretended no lesse than the Holy Ghost , sent whisperingly to intimate what he should enact for the people . Heathenish Politicians had like pretences to win credit to their lawes , Numa Pompilius receives his from the goddesse Aegeria , Lycurgus his from Apollo . And how many have we now adayes ( our Modern Enthusiasts ) that dream their Midianitish dreames , and then tell it for Gospel to their neighbours ( as wise as themselves ) leading men into the lyons mouth ( that roaring lyon ) under pretence of a Revelation , as that old Impostour did the young Prophet . 1 King . 13.

This we may be sure of , that many illusions have come in the likenesse of visions ; and absurd fancies under pretence of raptures ; and what some have called the spirit of Prophecy , hath been the spirit of lying ; and contemplation hath been nothing but Melancholy and unnatural lengths ; and stilnesse of prayer hath been a meer dream and hypochondriacal devotion , and hath ended in pride or despair , or some sottish and dangerous temptation .

Much like unto Heron the Monk , of whom it is reported , that having lived a retired and mortified life together for many years ; at last the Devil taking advantage of the weakness of his Melancholy and unsetled spirit , gave him a transportantion and an extasie , in which he fancied himself to have attained so great perfection , that Angels would be his security ( so dear he was to God ) though he threw himself into the bottome of a well , he obeyed his fancy and temptation , did so , bruised himself to death , and died possessed with a perswasion of the verity of that extasie and transportation .

It is more healthful and nutritive to dig the earth and eat of her fruits , than to stare upon the greatest glories of the Heavens , and live upon the beams of the sun : So , though all violencies and extravagancies of a religious fancy are not illusions ; yet , they are all unnatural , little secure , little reasonable , little consisting with humility , and so unsatisfying to the soul ; that they often distract the faculties , seldom advantage piety , and are full of danger in their greatest lustre .

Be not soon shaken in mind , 2 Thes. 2.2 . neither by spirit , —

Apparition .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to appear or seem . It is that which either a man seeth , or vainly imagineth that he seeth .

If any say , how hath a spirit a form , or an image , or how can that be seen ? Answ. It is not a Spirit abstracted or naked in it self , but a Spirit joyned with a form and a shape that is seen . So Angels or Spirits did usually appear to the Ancients , taking a body or some form upon them , and those Apparitions when a body was assumed , were called spirits . When therefore it is said , that the Disciples beholding Jesus after his resurrection standing in the midst of them , they were terrified and affrighted , supposing that they had seen a spirit , Luk. 24.36 , 37. Know , the Apostles were not so absurd as to beleeve a spirit , in it self a spirit abstracted , could be seen ; but they called it a spirit , because they thought it onely the representation of Christs body , and not the true body . So a spirit may assume some outward shape , in which it is clothed to the eye .

Some observe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Haec vox significat sic aliquid praete●irae , ut ●tiam mutetur . Schind . that the motions of spirits clothed with bodies in their Apparitions , is not like the motion of men , who move lifting up their feet one after another ; but it is a passing as a ship moveth with a gale of wind , rather a gliding than a going . Job , 4.15 .

Among the Heathen this was made the chief difference , to distinguish a Numen , or spirit coming in any shape , from a natural body . The steddinesse of their eyes was one , Pedes vestis desluxit ad imos Et vera incesses patuit Dea. Virg. l. 1. Aen. the not transposing their feet was another , and a cleerer evidence . So saith Heliodor . Numina venientia ad nos , in homines se transformant ; Ex oculis autem notari possunt , cum continuo obtuitu intueantur & palbebras nunquam concludant . Et magis , ex incessus , qui non ex dimotione pedum neque ex transpositione existit . Sed quodam impetu ●●rio & vi expedita findentium magis auras quam transeuntium . Quamobrem statuas quoque Deorum Egyptii ponunt conjungentes illis pedes & quasi unientes . In Aethiopicis . l. 3.

A spirit passed before my face , Jo●● . 12.13 , 14 , 15 , 16. —

Witch .

Witchcraft in general signifyes all curious arts , wrought by the operation of the Devil . The ground is a league or compact with him ; Either , 1. Open , when men invocate the Devil in expresse words , or otherwise make any manifest covenant with him . Or , 2. Secret , when men use means , which they know have no force , but by the operation of the Devil .

Of Witchcraft there are three kinds . 1. Superstitious Divination , of which before . 2. Jugling , to work feats beyond the order of nature , as did the Magicians of Egypt . 3. Charming or inchanting , which is by the pronouncing of words , to procure speedy hurt , or speedy help .

A Witch is one , that wittingly and willingly useth the assistance of the Devil himself , for the revealing of secrets , working of some mischief , or effecting of some strange cure . There are indeed other superstitious persons , who use charming , and by it do many cures , perswading themselves , that the words which they use have force in them , or that God hath given them to do strange things : Such in a natural honesty may detest all known society with the Devil , and in that respect are not the Witches which the Scripture adjudgeth to death ; yet are they at the next door to them , and are to be admonished to relinquish their superstitious practices : Because , 1. The efficacy of things that comes by any other means than the ordinance of God , ( which efficacy was either put into the thing in the Creation , or since by some new institution in the Word , ) is by Satanical operation . 2. Charms , Inchantments and Spells , have no force , unless we believe they can do us good ; which faith is false , and the service of the Devil ; for we must believe , hope , do nothing , without , or against the Word of God .

To discover a Witch , is very hard ; for they do their feats in close manner ; not only by soul and open cursing , but also by fair speaking , and by praising of things . Nevertheless there are five special things for discovery : Viz. 1. Free confession of the accused and suspected . 2. Confestion of the associates with the suspected . 3. Invocation of the Devil ; for that is to renounce Baptism . 4. Evidence of entertaining a Familiar spirit . 5. Evidence of any action or actions that necessarily presuppose a league made with the Devil .

There are besides these , other signs , but they are either false , or uncertain ; therefore I mention them not .

Witchcraft is fitly called the Black Art , for there is no true light in them that use it , Isa. 8.19 , 20. They depart from God and his testimony , and so tempt the Devil to tempt them . And they which in case of Loss , or Sickness , &c. make Hell their refuge , shall smoke and smart for it in the end . Satan seeks to them in his temptations , they seek unto him in their consultations ; and now that they have mutually found each other , if ever they part , it is a miracle . He is an unspeakable proud Spirit , and yet will stoop to the meanest man or woman to be at their command ; ( The Witch of Endor is twice in one verse called the Mistress of the Spirit , because in covenant with him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dominam Pythonis . 1 Sam. 28.7 . ) whereby he may cheat them and their clients of salvation . Every one that consults with him , worships him , though he bow not , as Saul did : Neither doth that old Man-slayer desire any other reverence , than to be sought unto .

Some have thought Witches should not die , unless they had taken away the life of Mankind : But they are mistaken , both for the act of the Witch , and the guilt ; as also because of the league and confederacie with the Devil , which is high treason against God , because he is Gods chiefest enemy . And therefore though no hurt ensue this contract at all , the Witch deserves present and certain death for the contract it self .

Thou spalt not suffor a Witch to live . Exod. 22.18 .

Vocatio Particularis .

EVery one ought to be a man of Imployment : Every one ought to have some business to turn his hand unto . It was said to Adam , and in him to Mankind , not only as a curse , but as a command , In the sweat of thy face shalt thou eat bread , Gen. 3.19 . Not that every man is bound to labour in such an imployment as causeth the face to sweat ; But thereby is meant serious labour and imployment in some honest Calling .

Consider , 1. The law on Adam binds all his posterity ; None may eat the bread of idleness , 1 Tim. 4.13 . 2. The state of Innocency endured not idleness . 3. God who is the Author of our Being , is the Author of our Calling . 4. Not to live in an honest Calling , is to live unjustly , Eph. 4.28 . 5. Christ himself submitted to the law of Creation , for our example . 6. The blessing of God on honest labour , and his curse on idle persons .

Yea , it is a great blessing when we freely enjoy the exercise of our Callings . It is our duty to have a Calling ; and it is a mercy to go on profitably and peaceably in it .

The Emperor and the Pope being sained by the smart invention of a Satyrist to be reconciled , and both placed in their Majestick Thrones ; The States of the World are brought in before them : First comes a Counsellor of State , with this Motto , I advise you two . Then a Courtier , I flatter you three . Then a Husbandman , I feed you four . Then a Merchant , I cosen you five . Then a Lawyer , I rob you six . Then a Soldier , I fight for you seven . Then a Physician , I kill you eight . And lastly a Priest , I absolve you all nine . This was his Satyr of his Times .

Diligence in a lawful Calling , is the best remedy against Poverty , which oft prompts a man to Theft . Seneca said , He had rather be sick in his bed , than idle .

That Jonah had a Calling or Occupation , it 's plain they took it for granted , cap. 1.8 . At Athens , every man was once a year at least , to give account to the Judges , by what Art or Trade he maintained himself . By Mahomet's law , the Grand Signior himself must use some Manual trade : Solyman the Magnificent made Arrow-heads ; Mahomet the Great , Horn-rings for Archers , &c.

A Kinsman of the Bishop of Lincoln begging of him to bestow an Office upon him : He answered , Cosen , if your Cart be broken , I 'll mend it ; but an Husbandman I found you , and so I leave you .

Let every man abide in the same Calling wherein he was called . 1 Cor. 7.20 .

Husbandman .

Great men were antiently much addicted to husbandry , ( as Vzziah , 2 Chron. 26.10 . and Job , cap. 1.3 . ) which Socrates called , the horn of plenty : And the Romans reckoned , that Corn was never so cheap , as when men were fetched from the Plough , Plin. to govern the Commonwealth ; Quasi gauderet terra laureato vomere , & aratro trium phali .

But now the case is otherwise , as Beza complaineth , that Husbandry and Shepherdry are left for the basest and simplest men , and for such as all others might prey upon . Which bringeth to mind , saith he , that which once I saw painted in a table , where the Noble-man had this poesie , By my sword I defend you all ; The Clergy-man , By my prayers I preserve you all ; The Country-man , By my labour I feed you all ; Lastly , the Lawyer , I devoure you all .

Issachar is a strong ass , couching down between two burdens . Gen. 49.14 .

Physician .

Physick is either 1. Curative , Or , 2. Preventive .

Curative Physick we term that , which restoreth the Patient unto sanity , Physicians hold , that in every two years there is such store of ill humors and excrements ingendred in the body , that a vessel of one hundred ounces will scarce contain them . and taketh away Diseases actually affecting , whether chronical or acute , of long or short duration and danger .

Preventive we call that , which by purging noxious humours , and the causes of diseases , preventeth sickness in the healthy , or the recourse thereof in the valerudinary .

The medicine must not be in the power of the sick , but of the Physician .

The Remedy not fitted to the Malady , it increaseth daily .

The disease being inveterated , 't is necessary to proceed slowly in the cure ; for he that desires to do all together , confounds all .

Paracelsus , glorying that he could make other men immortal , died himself at forty seven .

They say , there are some Diseases are Opprobria Medicorum ; Mali mediciest , desperare ne ●●ret . Sen. Mat. 9.12 . they do puzzle the most learned Physicians , and put them to a stand : But Christ cures all ; for , Omnipotenti Medico nullus insanabilis occurrit morbus .

They that be whole need not a Physician , but they that are sick .

Merchant .

Merchandise well managed , is of great use to Kingdoms and States , for many reasons : viz. For 1. Descrying the counsels and strength of other Nations . 2. Procuring the love and friendship of forein Princes and people . 3. Exchanging of commodities : for , Non omnis fert omnis tellus . 4. Gaining experience of many great matters . 5. Occasioning the building of many fair Cities .

Let Merchants take heed how they fell by small measures , and for great rates ; Quorum oculos culpa clausit , pana aperut . neither let their measure want of its due proportion , lest God fill it up with his fierce wrath . Those that have lived unconscionably , shall di● uncomsortably ; at which time , their treasures of wickedness shall leave them in the lurch ; as the Devil leaves Witches , when they come to prison .

And above all , Trade for that Pearl of price , that Gold tried in the fire : For , Godliness is profitable to all things ; and one grain of Grace is far beyond all the Gold of Ophir , What is Gold and Silver , but the guts and garbage of the Barth ? And what is all the pomp and glory of the world , but dung and dogs-meat ? Paul esteemed them no better , that he might win Christ .

The Kingdom of Heaven is like unto a Merchant-man , Mat , 13.45 , 46. seeking goodly pearle●

Who when he had found one pearl of great price , he went and sold all that he had , and bought it .

Souldier .

Creatures of an inferior nature to Man , Malo miserandum , quàm crubescentlum : Pulchrior est miles in pugna praelio amissus , quàm in fuga salvus . Tertul. will be couragious in the presence of their masters . Xerxes was wont to pitch his Tent on high , and stand looking on his Army when in sight , to encourage them . The Prince of Orange said to his Souldiers at the Battel of Newport , when they had the Sea on the one side , and the Spaniards on the other : If you will live , you must either eat up these Spaniards , or drink up this Sea .

King Ferdinand's Ambassadors , being conducted into the Camp of the Turks , wondred at the perpetual and dumb silence of so great a multitude : Neque enim idoncus potest esse miles ad bellum , qui uon exercitatus in campo prius fuit . Cypr. The Souldiers being so ready and attentive , that they were no otherwise commanded , than by the beckning of the hand , or nod of the Commanders .

Tamerlane ( that warlike Scythian ) took such order with his Souldiers , that none were injured by them : If any Souldier of his had taken an Apple or the like from any man , he died for it . One of his Souldiers having taken a little Milk from a Country-woman , and she thereof complaining , he caused the said Souldier to be presently killed , Turk . Hist. fol. 216. and his stomack to be ript , where the Milk that he had late drunk being found , he contented the woman , and so sent her away ; who had otherwise undoubtedly died for her false accusation , had it not so appeared . Severe discipline ! Yea , he had his men at so great command , that no danger was to them more dreadul , than his displeasure .

Do violence to no man , Luk. 3.14 . neither accuse any falsly , and be content with your Wages .

Prosperitas .

FElix scelus virtus vocatur , Tully de divin. 1.2 . ( saith the Orator : ) Prosperous wickedness is accounted Vertue .

Leah , because fruitful and successful , rejoyced in that whereof she had greater reason to repent . So did Ephraim , Hos. 12.8 . Dionysius , after the spoil of an Idol-temple , sinding the winds favorable in his navigation ; Lo , said he , how the Gods approve of Sacriledge ! So divers , because they are prosperous , and the world comes tumbling in upon them , therefore think their ways are good before God . This is an ordinary Paralogism , whereby wicked worldlings deceive their own souls ; hardening and heartning themselves in their own practices , because they outwardly prosper . But a painted face is no signe of a good complexion . Seneca could say that it is the greatest unhappiness to prosper in evil .

Ambrose reports of the Oister , lib. 5. Hexam . c. 8. whilst she is tossed by the Crab , she so claspeth her shell , that then she is in least danger of devouring : But when without fear she layeth open herself to the Sun on the shore , then comes her enemy , and puting a stone between the lips of her shell , thrusts in safely his claws , and picks out the fish . Even so , whilst Gods children are tossed to and fro in the brinish waters of the Sea of this World , by crabbed men , and regredient backsliders , they shut the door of their lips : whereas in the sun-shine of Prosperity , they lay open themselves , and by that are many times undone .

Bernard interprets that place , Psal. 91.7 . thus : A thousand fall in Adversity , which is as the left hand ; but ten thousand in Prosperity , which is the right hand . In Adversity we are humble , 〈◊〉 seek God : In Prosperity we are proud , play , forget God . David in persecution and wars , was a chaste man : When he came to take his ease , he was caught in the snare of adultery . Who did swim in such a sea of riches and honour , as Solomon ? and who did sink so egregiously as he ? Solus in divitiis suit , & solus egregiè corruit . Hier. Such stand upon slippery places , and slide ere they be aware . Yet if Prosperity hurt , the fault is not in it , nor in God that sent it , but in our selves that abuse it : As if a friend should give a man a brave and excellent sword , and he should kill himself .

Vbi uber , ibi tuber . It is the property of Prosperity to swell the heart . Pro. 30. This Agur knew well , and therefore prayed for a mediocrity . Solomon's wealth did him more hurt , than his wisdome did him good . Vespaslanus unus accepto imperio me●lor factus . David's first ways were his best ways ; neither ever was he so good and tender , as when he was hunted like a Partridge on the mountains . Indeed of Vespasian it is storied , that he was made the better man , by being made Emperor . But he was a rare bird , and had scarce his fellow again .

Luxuriant animi rebus plerunque secundis . Pride compasseth prosperous persons as a chain ; their hearts are lifted up with the same , as a Boat that riseth with the water .

God tries man three wayes : By 1. Examination , Psal. 17.3 . 2. Affliction , Jam. 1.12 . 3. Prosperity .

A full estate discovers a man , as well as a low and empty estate doth . To know how to abound , is as high a part of grace , as how to want . God tries in a right hand way , as well as in a left hand way . Poverty endangers grace much ; but Riches more . To be great in the world , is a great temptation . Many when they grow rich in temporals , grow poor in spirituals . As their outward man increaseth , so their inward man decayeth : And as they flourish in the flesh , so they wither in spirit .

Glass or other metals cast into the fire , shine most , when ready to melt . Aphor. H●ppocrates saith , The uttermost degree of bodily health , is next unto sickness . A Carpenter cometh to a wood , and with his axe marketh out the fairest trees for selling . What can be more fair and flourishing than a Corn-field , or Vineyard , a little afore the harvest ? Even so , the Sun-shine of Prosperity doth but ripen the sin of wicked men for Divine vengeance .

The prosperity of fools shall destroy them . Pro. 1.32 .

Health .

It is mainly applied to the Body , & Mind .

Vivere est bene valere . Health is the Prince of Earthly blessings . Yet , a timus sanitatis gradus est morbo proximus , say Physicians . He lives miserably , that lives by Medicines ; who to uphold Nature , is in the continual use of Art . Yet is it quickly blasted : Such as Storms and Temposts are in the air , such are Diseases in the body . Storms make ( as it were ) a confusion among the 〈◊〉 ments , and are the distemper of nature : Diseases make a confusion among the humors , and distemper the constitution and spirits of the body . And if the humors be a little stirr'd , they quickly turn to ●disease ; and this house of day is ready to dissolve and fall .

The body is not to be neglected , that thou mayst have a good wagon for thy soul ; Mons sana in corpore sano . Ex te bona pr●nia Deus , & ex Deo mco , salus mihi univrrsa . Aug. but thy soul is far more to be respected : Otherwise thou art like a man , that sets forth his maid bravely , and suffers his wife to go basely .

And truly , the soul is in health and prospereth , when it hath close communion with God , and enjoys the light of his loving countenance ; preferring his favour , before the worlds warm sun .

Beloved , 2 Joh. 2. I wish above all things , that thou mayest prosper , and be in health , even as thy soul prospereth .

Strength .

Lysimachus being commanded to be cast to a Lion , valiantly thrust his arm into the Lions mouth , and pulling forth his tongue , killed him . The like did Sampson , Judg. 14.16 . David , 1 Sam. 17.36 . Benaiah , 2 Sam. 23.20 . But yet we by faith may do more , even stop the mouth of that roaring Liou , Heb. 11.33 .

One Hebrew word signifieth both Strength and Pride ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elatio , superbia , robur , fortitudo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 90.10 . Robur aut superbi a eorum . Leigh . Hence the proper name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aegyptus , ob fortitudinem & fastum . Psal. 87.4 . Bithner . I think because men are usually proud of their strength : Any kind of strength is apt to make men proud , strength of purse , strength of parts , strength of body , strength of wit and understanding , ( which is the highest and noblest natural strength ; ) yea , ( so strange are the ways and methods of temptation ) the very strength of grace or spiritual strength hath blown up some with pride : For though humility properly flow from the strength of grace , and the more grace , the more humility , yet upon a presumption of the greatness and strength of their graces , some have been proud and high-minded ; that is , they have not lived in such dependance on Christ as they ought .

Our strength lies much in the sense of our weakness , because then we go out of our selves for strength to Christ : whereas they who are strong in themselves , must needs be weak , because the strength of God goeth out against them .

There is no strength of the creature that can protect it from the wrath of God . Job 41.27 . Zenacherib thinks himself a Leviathan , who ( as he is described ) esteemeth iron as straw , and brass as rotten wood ; Yet the Lord will deal with him , as if he were but a Sprat , 2 King . 19.28 .

Neither is Strength any desence at all against Death . There are no sons of Zerviah too hard for it , nor doth it stay to take men at an advantage , when they are weakned with age and sickness , as Simeon and Levi did the Shechemites when they were fore . Death can do its work as easily in health as in sickness , in strength as in weakness .

Let not the mighty man glory in his might . Jer. 9.23 .

Swiftness .

A Horse is so swift , Terram prae cursus celeritate ebibere , & epotare videtur . Merc. that Job saith , he eateth up the ground , cap. 39.24 . And the Persians dedicated him to their god the Sun , as the swistest creature to the swiftest Power divine . A Dromedary is said to be a very swift beast ; hence a slow body is called a Dromedary , per Antiphrasin . The Panther also is a swift creature ; whence the Proverb , Panther á velocior .

But let a man be as swift as Asahel or Atalanta , yet he cannot escape what Gods providence hath appointed : God can easily overtake him , his sin will find him out ; and he shall but , in running from his death , run to it . As the Sun in heaven can neither be out-run , nor stopt in his race : so neither by men nor means can God be frustrated , or his anger avoided .

As the Cony that flies to the holes in the rocks , doth easily avoid the dogs that pursue her ; when the Hare that trusts in the swistness of her legs , is at length overtaken and torne in peeces : So those that trust in God , shall be secured ; whereas those that confide in themselves , or the creature , shall be surprised .

The race is not to the swift . Eccl. 9.11 .

Victory .

Gods children shall tread on the necks of their enemies , as the Captains of the Israelites did on the necks of the five Kings , Josh. 10. If we make God our shield with David , and the Lord our defence with Moses , Deborah shall be too strong for Jabin , Judith for Holofernes , Moses for five Kings . Semiramis vanquished the warlike Scythians ; Iphicrates conquered the thought-unconquerable Agesilaus ; Plus val●t unus Sanctus orando , quàm mille peccatores praliando . and young Scipio renowned Hannibal , &c. The Lord will cast them out before you , ( saith Moses ; ) Only pray , and God will deliver . Prayer is like Ajax shield , to defend young Telemon : It was Samuels armour against the Philistines ; Hezekiahs defence against Sennacherib : yea , a godly mans prayer prevails more to save a Country , than the swords of a thousand sinners to hurt the enemy .

It is said of Hannibal the Carthaginian General , That he knew how to get , but not how to use a Victory .

A Christian soldier may die , but never be overcome .

Those ( saith one ) are indeed the true Victories , which neither draw blood out of the veins , nor tears out of the eyes . I suppose his meaning to be , when great and glorious Conquests are got with small change , only gained with resolution without peril .

It was the saying of Valentinian the Emperor , upon his death-bed , That among all his victories over his enemies , this one only comforted him , viz. That by the grace and power of Christ Jesus , he had got the better of his corruptions , and was now more than a Conqueror , even a Triumpher .

And truly , what shall it profit a man to conquer Countries , and yet be vanquished of Vices ? To tread upon his enemies , and yet be taken captive by the Devil at his pleasure ? To command the whole World , and yet be as those Persian Kings , that for all that , were themselves commanded by their Concubines : So they by their base lusts , by yielding whereunto , they give place unto the very Devil , and receive him into their very bosoms .

Latiùs regnes avidum domando Spiritum , Horat. quàm si Lybiam remotis Gadibus jungas , & uterque Poenus Serviat uni .

None was to triumph in Rome , that had not got five Victories : Isidor . He shall never triumph in Heaven , that subdueth not his five Senses , himself .

He that is slow to anger , is better than the mighty ; And he that ruleth his spirit , Prov. 16.32 . than he that taketh a city .

See I Cor. 15.57 .

Gain .

An argument from profit is very forcible , This was Hamans cozenage , Hest. 3.8 . It is not for the Kings profit to suffer the Jews . Why are men so desirous of sheep ? because they are profitable creatures . Why do men give so much money for an office ? because it is profitable , and bringeth great gains with it . Why do men strive to make their sons Lawyers ? because the Lawyers go away with all the profit . Godlinesse of all things is most profitable ; to procure us the peace of conscience in this world , and to save us in the world to come .

Hope of profit will turn some spirits into any posture . Some men will be in any action , so they may gain by it , they will mourn for hire , and curse for hire ; So did Balaam . When he was sent for to curse the people of God , Num. 22. He made many delayes , and seemingly conscientious scruples , yet at last goes about the work as black and bad as it was . What overcame him , and answered all doubts ? He loved the wages of unrighteousnesse . Nay , ( which is the highest argument of a mercinary spirit ) some act holinesse for hire , and are godly for outward gain .

But ill gain in a little time becomes heavie to the conscience , as heavie as Judas his thirty pieces . He sed his thoughts with the hope of the money before he had it , and pleased his eye with it when he had it ; but now in a few hours in the sight of the money he sees his sin , the sight of his hateful sin works horror of conscience , horror of conscience brings in despair , despair causeth self-murther .

Godlinesse it self is great gain , if we have no more ; but godlinesse brings in gain in abundance besides it self . Whatsoever drops out of any promise of the Gospel , falls into the lap of a godly man . When the promises open at any time , and give forth their vertue , they must needs give it forth to him that is godly , for golinesse hath the promises . Hence godly persons are said in Latine , Deum colere , because they are sure by sowing to the Spirit , to reap of the Spirit life everlasting , Gal. 6.8 .

Godlinesse is great gain . 1 Tim. 6.6 .

Riches .

Antiquus quidam Philosophus execratur eos , Indivitijs capid●tatem reprehendit , non facultatem . qui primi utilitatem ab hontstate sejunxerunt . Riches in themselves are not evil . Ne putcutur mala da●tut & bonis , nè putentur summa bona , dantur & malis . Therefore we tell you from him whose title is rich in mercy , that you may be at once rich and godly .

Yet it oft comes to passe , Difficile est opibus non tradere mentem . they are irritamenta malorum . Divitiae & superbie sunt inseperabilia , sicut Jonathan à Davide . It is as hard for a rich man to be proud , as for a cholerick man to be angry .

The Duke of Venica shewing the Emperor of Germany his house , Haec nos faciunt invitos mori . he made him this answer , These things even make us unwilling to die .

Riches unto the covetous are thornes , in this life and the next life ; their pricks are threefold in this life , Namely , Punctura 1. Laboris , in acquisitione . 2. Timoris , in possessione . 3. Doloris , in amissione .

Cyprian speaking of possessions , shew me ( saith he ) all the stately edifices , and tell me what they exceed the Swallows nest , which may for a time endure , but in winter even of themselves they fall down . What doth he here mean by winter , but the day of judgment ? when as these our houses of clay will sail us , to whom they have been nests , all this summer and sun-shine of the Gospel : But what then ? shall we like the Swallows take the wing , and so fly into some hotter Countrey ? No alas ! we have been so bewitched with the flesh , the nest of our soul , that we cannot part from it , but even die with it ; and if we happen ( as we shall ) into some hotter place , it shall be into fire that shall burn , not that shall aford any moderate heat to comfort us .

Search if you can find any ill-gotten wealth amongst your heaps , and away with it as you love your selves ; else know ( as Chrysostom saith ) ye have lockt up a thief in your Counting-house , Omnis mihi Copia quae Deus meus nen est , agestus est . Aug. which will carry away all , and if you look not to it the sooner , your souls with it .

Oh that this could be our ambition ( as Nazianzen reports of Philagrius ) Lutum contemnere , to scorn this base and ( pardon my homely word ) dirty God of this world .

Ambiant terrena . Consider , that Coyne which passeth in Forrain Countreys , serves but for Counters with us . All our pieces of Coyne are but currant to the brim of the grave , there they cease : We justly laugh at the folly of those Eastern Pagans , which put coyne into the dead mans hand , for his provision in another world . Therefore if we will be wise Merchants , thrifty and happy Usurers , part with that which we cannot keep ; that we may gain that which we cannot lose . For those are true riches , which being once had , cannot be lost .

Riches are not 1. Distinguishing . 2. Satisfying . 3. Sanctifying .

But they are 1. Deceiving . 2. Defiling . 3. Perishing .

If it were fatal for Gehazi , to take what the Prophet refused ; then much more to us , to gather up what Christ rejected .

Lay not up for your selves treasures up on earth ; but in heaven . Matth. 6.19 , 20 , 21.

For where your treasure is , there will your heart be also .

Odours .

Of Odours there is a lawful use ( why else were they created ? ) to please the sense , refresh the spirits , comfort the brain , &c. But the excesse and abuse of them is utterly unlawful , and hath been justly punished .

Posthume , non bene olet , qui bene semper olet . Saith Martial ; And another saith , That woman smelleth best , that smelleth of nothing . Spiret antem soemina Christum . Let women learn and labour to smell of Christ , ( saith Clemens Alexandrinus ) who is the royal unction , and let them ever be anointed with chastity , that chiefest ointment .

Aristotle writes of a parcel of ground in Sicily , that sendeth forth such a strong smell of fragrant flowers , that no hound can hunt there : Labour we so to resent heavenly sweetnesse , that we may have no mind to hunt after earthly vanities . Alexanders body is said to be of such an exact constitution , that it gave a sweet sent where it went . However Christ ( the true Carcasse ) smells so sweet to all heavenly Eagles , that being now lifted up , he draws them after him .

All thy garments smell of Myrre , and Aloes , and Cassia . Cant. 1.3 . Psal. 45.8 .

Protection .

A shadow in Scripture , being taken properly , is that darknesse which is caused by the interposition of a thick body , between us and the Sun : But by a trope any thing of defence is called a shadow , Judg. 9.9 , 15.

In the shadow of thy wings will I make my refuge , saith David , Psal. 57.1 . By this he doth understand Gods safeguard , protection and Providence . The metaphor is borrowed from the Hen , whose wings in three things especially resemble Gods high and holy hand .

1. The wings of the Hen nourish and brood her chickens ; Even so the Lord said unto Jerusalem , How often Would I have gathered thy children together , even as a hen gathereth her chickens under her wings ! Matth. 23.37 . 2. They serve to defend them from tempest and storm ; So God is a refuge against the tempest of affliction , and a shadow against the heat of persecution . Isa. 25.4 . 3. They serve to protect the chickens from the Kite , that hovereth over them , and would fain devour them : even so God delivereth his children , from the share of Nimrod the great hunter ; that is from the subtil temptations of the Devil , who walketh about seeking whom he may devour .

The Hen feareth not only the Eagle , and the ravenous sowles , but she runs away if she see so much as the shadow . We must take care and shun even the very shadow of sin , the least occasion of being catcht with those wicked fowles of the aire .

He that dwelleth in the secret place of the most high , Psal. 91.1 . shall abide under the shadow of the Almighty .

Pleasure .

As in the immoderate use of all things , Voluptates commendat ratior usus . Horat. there is a satiety , which breedeth a disliking and distast of them ; So it is in pleasures , being not by any means more commended , than by their novelties and seldom use ; otherwise they are glutting .

The pleasures of the body are continual sorrow , one ever doth accompany the other : When Jupiter ( as the Poets fain ) could not accord pleasure and sorrow , in a difference that they brought before him , he bound them together with an adamantine chain , and indissolveable knot ; There is a species of this pleasure called affection , which oftentimes starves the mind to feed the senses ( as being too impartial ) yea oftentimes starves some of the senses themselves to glut others .

The Antidote against this , Generatio unius corruptio alterius . is to curb by ver●ue this breeder of pleasures , affection ; Pleasure and profit are the two bodies that man labours to adorn , and what is pleasure but the adulterate brat of the senses , so fading , that she will not last while her picture is a drawing , if memory did not preserve her ? What lasting is that , which at longest is but an Ephimerides , one dayes age ? And what excellency is that , which the most excellent do abhor and discard ? The pleasures of this world are full of the stain of sin , and sting of guilt .

It is wittily fabled by the Ancients , Voluptas & dolor ▪ ideo conjungantur , quia sunt & finguntur saltem Gemellos Hippocratis esse . that Mars was then taken by Vulcans entrapping nets , when he gave himself to pleasures with Venus . Hannibal and his souldiers being entangled by the beauty of women , were enfeebled by the pleasures of Capua ; Antonius with Gleopatra ; both most valiant Captains , but by reason of their lust , lost most admirable a●chievements . Lust is the bane of Kingdoms .

Non tan●um ab hostibus armatis periculum est , quantum a circumfusis voluptatibus . Scipio ad Amicum . The Heathens acknowledge the first place to be given to prety . A wise Polititian , amongst the things that are required to the felicity and integrity of a Republique , gives the first place to the care of Religion and Piety . For it is true that Mercurius Trismegistus affirms , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Godlinesse and Religion is the foundation of all publique things .

God did not cast man out of one Paradice , that he might make himself another . To live like the people of Tombutum in Affrica , who are said to spend their whole time in singing and dancing . Voluptas pecudibus summum bonum . It is not good for men to take pleasure in pleasure .

The heart of man is not so much quieted in those things which it hath , Sapi●nti vera voluptas est v●luptatis contemptus . Non tantum gaudet in iis quae habet , quantum tristatur ob ea quae desunt . Greg. Nys . in Ec. Hom. 5. as it is tormented for those things which it hath not . For pleasure is not a thing belonging unto them who are quiet , but to those who are tossed and tumbled , and full of disquietnesse ; and as a flame is continually moved , and never suffers the soul to rest , but rather like a madnesse carries it uncessantly from one thing to another .

Tully enveig●ing against Verres , saith , Vix extra tectum , vix extra lictum . He was ever whoring or drinking . Mention is made of a Gallant addicted to uncleannesse , who having enjoyed his fleshly desires of a beautiful dame ; found her in the morning to be the dead body , of one that he had formerly sinned with , which had been acted by the Devil all night ; surely he had but a cold armsul of her at length , and if God had given grace , it might have brought him to better courses .

Pleasures are Syrens that deceive us all ; we are all too greedy of them ; yet there be two soure sauces , that may make us loath them . Heb. 11.27 .

1. For the most part they be sinful , the Pitch and Tarre of sin cleaves to them . Riches seeme pleasant things to us , yet they be thorns to prick us , and snares to entagle us . Meat and Drink , Corn and Wine are pleasant things , yet they often breed surfeiting and drunkennesse . Silver and Gold are pleasant things , yet are they as thieves to steal away our hearts from God ; and as plummets of lead to drown us in perdition , if we look not about us . 2. We can enjoy them but for a season . And who would live in all jollity here for an hour ? and fry in hell world without end ? Let us rather make Moses his choyce ; it s better to have Lazarus his pains , and go to heaven ; than all Dives his pleasures , and go to hell .

Damned Satan ! that with Orphean ayres and dextrous warbles , Quicqnid feceris honestum cum labore , labor abit , honestam Manet . Quicquid feceris turpe cum vo luptate , voluptas abit , turpitudo Manet . Cato . Jam. 5.5 . leads poor souls to the flames of hell I and then with contempt derides them . How infinitely are men abused ? with what Masques and triumphs are they led to destruction ? Foolishly besorted , degenerate and mad ; that having often experimented his juglings , will yet beleeve his fictions . He in his baits hides all he knows will scare them , and presents whatsoever may delight them : But alas ! the punishment that follows this , is far more grievous than the pleasure was delightful .

Ye have lived in pleasure on the earth , and been wanton : ye have nourished your hearts , as in a day of slaughter .

Vanity .

Austin speaking of Homer , saith of him , that Dulcissimè vanus est . Cocfes . l. 1. c. 14. And delivering his judgment of what Virgil writes of , in comparison of Scripture , faith , Nonne illa omnia fumus & ventus ? the like may be said of all worldly things .

Sin hath hurled confusion over the world , and brought a vanity on the creature . This our first parents found , and therefore named their second son , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Conflitutus , firmus & fixus i● hâc vita . Trem. Annot. Abel , or Vanity . And David comes after and confirmes it , Psal. 144.4 . Man is like to vanity ; yea , Omnis Adam est totus Abel ; every man when he is best underlaid , or setled upon his best bottome , is altogether vanity . When God cursed the ground , it was , thornes and thistles shall it bring forth to thee : Even so there is nothing but pricking vanity and vexation in all worldly enjoyments .

Vanity hath two things in it , whereof the one may seem quite contrary to the other ; It hath emptinesse in it , and it hath fulnesse in it ; It hath emptinesse of comfort , and fulnesse of vexation . That is vain , 1. Which is unprofitable . 2. Which hath no solidity in it . 3. Which is alwayes moving , varying and unsetled . But that 's the right vanity , vanity with vexation of spirit .

There is Vanitas 1. Mutabilitatis . Hug. de Sanct. Vict. in Eccl. 2. Curiositatis . 3. Mortalitatis .

Prima vanitas naturalis est , & apta sive congrua . Secunda vanitas culpabilis est , quia perversa . Tertia vanitas Penalis & misera . Prima causa est peccati ; Secunda peccatum ; tertia pana peccati .

Vanity is gradual ( saith one , ) There is vain , and a vainer vanity , and there is the vaniest vanity ; according to that , Eccles. 1.2 . upon which Chrysostom faith , Hune versiculum si saperent , qui in petestate sunt , in Parietibus omnibus & in vestibus scriberent , in foro , in domo , in januis , in ingressibus , & an●● omnia in conscientiis suis , ut semper eum oculis cernerent , & corde sentirent .

The things here below , Non esuri●ntes animas , sed esuriem ipsam pascunt animarum Bern. Quemadmodum amygdalae dicuntur inanes , non in quibus nibil est , sed in quibus id quod inest est inutile , &c. Clem. Alex . Epist. Psal. 4.2 . they do not feed our hungry souls , but rather the hunger of our souls . They are said to be vain , Quia possidentes non ad juvant : And vexation of spirit , Quia quaerentes affligunt .

Almonds are said to be empty , not because there is nothing in them , but because that which is in them is unprofitable and to no use ; So likewise the things of this world are said to be vanity , are said to be nothing ; because how great soever they may be in their earthly magnitude , how glorious soever in their temporary bravery ; yet they are of no use for the procuring of true good unto man ; no way profitable for the establishing of mans happinesse .

I conclude with Bernard , Appetitus vanitatis , est contemptus veritatis ; Quid vanius quam deligere vanitatem ? Quid iniquius quam contemnere veritatem ?

O ye sons of men , how long will ye love vanity , and seek after leasing ?

Perfection .

A man may be said to be perfect 1. Comparatively . 2. Conceitedly .

A man in this life cannot be perfect ; the flesh will warre against the spirit , and we ( like Jacob ) all the time of this pilgrimage halt of one legge ; though there be one member in us mundum , there will be another mundandum . The Ark of the Covenant , was but a cubit and an half high , so were likewise the wheels of the Caldron . Now we know that a Cubit and an half is but an unperfect measure : which shews , that no man in this life is perfectly perfect .

We cannot climb up to the highest stair of perfection in this world ; we must be climbing all the dayes of our lives ; Paul was wrapt into the third heaven , yet he professeth he was not yet perfect . Though with Moses we have been brought up in all the learning of the Egyptians , though we be as perfect Scribes in the Law of God , as Ezra : as eloquent and mighty in Scripture as Apollos ; though we have as many tongues as Paul ; who spake with tongues more than they all did ; yet we are but scholars , and must be learning of our part , so long as we live ; we must be carried on still to perfection . We must be as travellars , that are ever walking and going on , never resting till we come unto our journey's end , which will not be till death it self come , Our Saviour himself , as he was man , did grow up in wisedome .

Nazianzen observeth of them that were famous among the Heathen . Solonis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nostra siqus , ●umilis justitia , recta so●sitan , sed non pura . covetousnesse : Socratis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 loving of boyes : Platenis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , gulosity : Diogenis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , scurrility . So we may say of all Christians , they have one blemish or another . Noah had a stain of drinking . Abraham of dissembling , Peter of denial of Christ , Paul and Barnabas of contention . As the Psalmist saith , Aug. Contr. duas Epist . Pelag. 1.3 . c. 7. there is none good , no not one ; so there is none perfect , no not one . The vertue that is in a just man , Hactenus perfecta nominatur , ut ad ejus perfectionem pertineat etiam ipsius imperfectionis & inveritate agnitio , & in humilitate confessio .

There is not the best man or woman on the face of the earth , but it is an easy matter to spie an hole in their coat . All those worthies cited , Hebr. 11 had their blemishes , never a one of those Roses but had their pricks . Gideon beside many wives had a Concubine ; he made an Ephod that was an occasion of idolatry , and made Israel to sin . Barac was a saint-hearted souldier ; Sampson defiled himself with many strumpets . Jepthe was very rash and inconsiderate . David was tainted with two horrible sins . Samuel ( as it seemeth ) was something negligent in looking to his children . No Prophet but had some weaknesse , being all ( as James speaks of Elias ) subject to the same infirmities that we are : yet they were faithful men , greatly honoured by God Almighty . Shew me a garden without weeds , and a man without imperfections . If ye will have perfect men , ye must go to heaven for them ; there be none to be found upon earth , Peter , Paul ; Thomas , all the Apostles had their imperfections . Yet some profane wretches there be , like Cham , if they find never so small a slip in a godly man , they are ready to laugh at it : Scatent ipsi luneribas , objiciunt illis Sicatrices . Whereas there is not the best man but treadeth his shoe awry : We should rather weep , than rejoyce at it .

Therefore when any of the Saints of God , are said in Scripture to be perfect , Comparate , non abso●e . it is spoken , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not simply and absolutely , but comparatively : As an old beaten souldier may be said to be a perfect warrier , in comparison of a fresh-water souldier . Voto & conata . Or they may be said to be perfect in respect of sincerity . Or lastly , in desire and endeavour ; Tanquam viatores & cursores ; non assequutione ; tanquam● comprehensores .

There was a noble Matron called Florentina , that wrote to Austin , Haec s●ripsi , non ut Doctor persectus , sed cum docendis perficiendus . Epist. 132. to be resolved of her doubts , presuming that he could teach her any thing . That holy man was angry with her for it , and in the winding up of his Epi●lle , concludes , These things have I written , not as a perfect Doctor , as it pleaseth you to term me , but as one that is to be perfected with them , that are to be taught .

Some of the Papists say , they can perfectly fulfil the Law of God ; they can do more than the Law commands , they can do works of supererrogation ; therefore they may challenge , not only a perfection , but a superperfection to themselves . It 's well if they prove not like those young Students , who at their first coming to the University at Athens , seemed to themselves to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wise men : after awhile , Flut● . when they looked better into themselves , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lovers of wisdom ; in processe of time they became a peg lower , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but verbal Rhetoricians , no foundnesse in them ; in fine , that they wore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , meer sools . So would it be with us in Christs school , if we had a true sight of our selves , and our imperfections .

Semper hic Deus doceat , semper hîc ho●o discat . Let this be as an hammer to crush in pieces the pride of us all . We may think highly of our selves , Chrysost. but Gods bright eye beholds many blemishes in our best actions . We are like unto imperfect buildings , something is wanting . The holiest of all are like the picture of Venus begun by Apelles , but not perfected .

Let us therefore labour to aspire to perfection daily more and more , let every grace have its perfect work ; usus promptos facit , use legges and have legges . Milo by using to carry a calf when he was young , did bear it when it was old . So let us use our selves to good works from our youth ; to pray as Daniel did , morning and evening , to reading of the Scriptures , as the Bereans ; to give to the poor and needy , as Cornelius and Dorcas , &c. At length we shall attain to some perfection in them .

It is Christ that perfecteth the Saints . 1. The number of them . and 2. Graces of Gods Spirit in them .

Pray we therefore with Be●a , Domine , quod caepisti , perfice , ne in portu 〈◊〉 fragium accidit .

Not as though I had already attained , eithor were already perfect : Phil. 3.12 . but I follow after , if that I may apprehend that for which also I am apprehended of Christ Jesus .

Read 1 Cor. 13.9 , 10. Heb. 6.1 . Phil. 3.13 .

Felicity .

It is not in worldly 1. Pleasure , nor 2. Treasure .

For herein is no 1. Satisfaction , but 2. Increased expence . 3. Restlesnesse . 4. Want of fruition . 5. Uncertainty . Quid enim m●j●●i Cathinno excipitur vulgi , uàm pauper Api●●us ? Juven. Sat. 1.

Et quanta est infelicitas fuisse faelicem .

Craesus sending for Solon ( esteemed the isest man in Greece ) to see him placed in his pomp ; demanded of him , Whom he thought to be the happiest man in the world ? O Solon ! Solon ! vera sunt quae dixisti , Ante obitum nemo , &c. Solon answered , Neminem ante obitum faelicem esse arbitror . Craesus demanded further , Whom then alive ? He answered , Tellus , and Cleobis , and Biton , such died in paternal obedience , without once mentioning Craesus felicity ; which Craesus ( though reservedly offended ) found afterwards most true .

The Philosophers discourses of this subject , are but learned dotages : Put them all together , and they only beat about the bush , but catch not the bird . Seneca comes the nearest , l. de brev. vit. calling it an immunity , from the mutability of fortune . Quid enim supra eum potest esse , qui supra fortunam est ?

Beatitudo 1. Bellar. d● gratiá hom . Per gratiam inchoata . 2. Per gloriam consummata .

Whether we look ad extra , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , q. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. ad intra , ad supra , or any way ; it is the heaped up happinesse of eternity , sitter to be believed , than possible to be expressed .

The depth saith , it is not in me ; and the sea saith , it is not in me .

O how great is thy goodnesse , which thou hast laid up for them that fear thee : Job 28.14 . Psal. 31.19 . which thou hast wrought for them that trust in thee , before the sons of men .

Adversity .

Crux .

Magis urgeut sava in expertos . Grave est tenerae cervici jugum . Ad suspicionem vulneris Tyropallescit , Sedul . Minorit . in lib. de praescript . advers. hares . prascr . 1. Paragra . 17. audacter veteranus cruoren ; suum spectat , qui scit se saepe vicisse post sanguinem ; hoc itaque Deus , quos amat , indurat , recognoscit , exercet . Dum nescientes , divitiis fluunt , honoribus florent , pollent potestatibus . Miseri , in hoc altiùs tolluntur , ut decidant altiùs : hi enim ut victimae , ad supplicium saginantur , ut hostiae ad panam coronantur ; abundat ille divitiis epulo , micae panis negantur Lazaro .

The way to the Crown is by the crosse . Let us attend Christ on Mount Calvarie , in his Crucifixion : And we shall be with him on Nount Tabor , to behold his glorious transfiguration .

If any man will be Christs Disciple , Mat. 16.24 . he must take up his crosse , and follow him .

Danger .

Nature out of the rich treasure of her store-house , hath furnished many armies of the creatures , with armour of defence ; but to all in general she hath given a care of their preservation , and some small means to avoid ( if not resist ) danger . To man , liable to more dangers , she hath been more plentiful of her means , to escape them more specially ; And that is directed by the Author of nature .

It is said of Alexius , President of the counsel to the Emperour of Constantinople , that he ruled all things at his pleasure ; Turk . Hist. fol. 43. in so much that nothing done by any of the great officers of the Empire , or by the Emperour himself , was accounted of any force , except his approbation were thereunto annexed : Whereby he was grown to such an excessive pride , having all things in his power , as that no man could without danger ( as upon the venemous Basilisk ) look upon him .

The way to honourable ends , is through passages exceeding dangerous .

Great was the peril the Israelites were in , Exod. 14. when they had the Philistines Garison-Tower of Migdol on one side , Mountains on the other , the Sea before them , and Pharaoh and the host of the Egyptians behind them : And yet their extremity was Gods apportunity , who loves to help at a dead lift ; for saith Moses , stand still , and see the salvation of the Lord .

Man cannot be safe in any place without Gods protection ; In 1. Field . Witnesse , Abosolom and Saul . In 2. House . Witnesse , Pharaoh . In 3. Bed . Witnesse , Ishbosheth . In 4. Chamber . Witnesse , Jezabel . In 5. Church . Witnesse , Senacherib , Joab .

God snatcht Lot out of Sodom , David out of many waters , Tutus sub umbrâ leonis . Paul out of the mouth of the lyon , Jonah out of the belly of hell , &c. Cur timeat hominem homo in sinu dei positus ?

He shall deliver thee in six troubles , yea , in seven there shall no evil touch thee . Job 5.19 .

Affliction .

Water properly is that element cold and moist , contrary to fire . Psal. 42.7 . Fluctus fluctum trudit . But frequently signifies ( amongst many other things ) afflictions and troubles which threaten dangers , as waters threaten drowning . Often in the Psalms and elsewhere it is so used : And I conceive that ever after Noah's flood ( that dismall destruction ) great and grievous afflictions were set forth by the rushing in of waters , and overwhelming therewith .

Afflictions are that Sea , that all the true Israelites in their journey to the everlasting Canaan must go through . But yet these rivers of Marah are sweetned ; they are to the godly pleasant , and they going through the vale of misery , use it for a Well , whereout they draw living water . Psal. 84.6 .

There are light crosses , which will take an easy repulse ; Others yet stronger , that shake the house sides , but break not in upon us ; Others veliement , which by force make way to the heart ; Others violent , that lift the mind off the hinges , or rend the barres of it in peices , Others furious , that tear up the very foundations from the bottome , leaving no monument behind them , but ruine . Anton. Pius . The wisest and most resolute moralist that ever was , looked pale , when he should taste of his hemlocke .

Christ went to Jerusalem ( the vision of peace ) by Bethany ( the house of grief ) so must we to heaven . God useth to lay the foundation low , when he will build high : afflict much , when he will destinate to some excellent end . As in the creation , first there was darknesse , then light . Or as Jacob , first God makes him halt , and then the place becomes a Peniel .

Therefore take knowledge of the low deeps into which Gods Children are brought . That soul that feels it self hand-fasted to Christ , though it meet with a prosperous estate in this world , it easily swells not ; and if it meet with the adverse things of the world , it easily quails not : for it hath the word of Christ and Spirit of Christ residing in it ; Whereby you shall behold their faith victorious , their hope lively , their peace passing all understanding , their joy unspeakable and glorious , their speech alwayes gracious , their prayer full of fervour , their lives full of beauty , and their end full of honour .

Apollonius writes of certain people that could see nothing in the day , but all in the night . In mirabil . Histor. Many Christians are so blinded with the sun-shine of prosperity , that they see nothing belonging to their good ; but in the winter night of adversity they can discern all things .

Christians are never more exposed to sins and snares , than in prosperity . Though winter have fewer flowers , yet also fewer weeds . And fishes are sooner taken in a glistering pool , than in a troubled Fen.

Besides , while the wind is down , we cannot discern the wheat from the chaffe ; but when it blows , then the chaffe flies away , only the wheat remains . Witnesse that masculine resolution of him , Ful gentius . who in the midst of his sufferings used to say , Plura pro Christo tolleranda .

Here we live in the valley of Achor , from Achan , that was troubled that day wherein he was stoned , Lorin . Cap. 2. Prolcgom . in Eccles . Josh. 7. Petrus Tenorius Archbishop of Toledo , having a long time considered the weighty reasons on each side , whether King Solomon were damned , or saved ; and not knowing how to resolve the houbt , in the end caused him to be painted on the walls of his Chappel , as one that was half in heaven and half in hell . The darker the foil , the lighter the Diamonds . Fealty . A child of God in respect of his manifold afflictions he meets with here , seems many times to himself and others to be in hell : But having also tasted the first-fruits of the Spirit , and the consolations that accrue unto him thereby , he seems to be half in heaven .

Our light affliction , 2 Cor. 4.17 . which is but for a moment , worketh for us a far more exceeding and eternal weight of glory .

Hurt .

It is in the power of my hand to do you hurt ( saith Laban to Jacob , Gen. 31. ) though indeed it never was , farther than given him from above . Rideo , dicebat Caligula , consulibus , quòd uno nutu meo jugulare vos possim , & Vxori tam bona cervix , simul ac jussero , demctur . And Caesar told Metellus , that he could as easily take away his life , as bid it be done . But these were but bravado's ; for that 's a royalty which belongs to God only , to whom belong the issues of death .

Wicked men do not only pull manifold miseries upon themselves , but are many wayes mischievous to others , and have much to answer for their other mens sins . How many are undone by their murders , adulteries , robberies , false testimonies , blasphemies , and other rotten speeches , to the corrupting of good manners ? What hurt is done daily by the Divels factors , to mens souls , bodies , lives , estates ? Besides , that they betray the land wherein they live into the hand of divine justice , whiles they do wickedly with both hands greedily .

When Christ gave his Disciples a commission to preach the Gospel , he promised , that they should take up Serpents , and if they drank any deadly thing , it should not hurt them . No more shall the deadly poyson of sin hurt those that have drunk it , if they belong to God . Provided that they cast it up again quickly by confession , and meddle no more with such a mischief .

Foolish and hurtful lusts drown men in destruction and perdition . 1 Tim. 6.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Ita demorgunt ut in aqua summitate rursus non ebulliant .

Loss .

What tell you me of goods in heaven , ( say many ) let me have my goods on earth . A bird in the hand , is better than two in a bush .

The Grecians comprehend both life and goods in one word [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] to shew ( perhaps ) men had as lief lose their lives , as their goods . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fronte nubila , Mat. 19.22 . He came hastily , but went away heavily . This is an hard thing , it made the young man go sorrowful away , that Christ should require that which he was unwilling to perform . If heaven be to be had upon no other terms , Christ may keep it to himself . Many now adayes must have Religion to be another Diana to the Crafts-masters ; however are resolved to suffer nothing . Jeroboamo gravior jactura regionis quàm religionis . The King of Navarre told Beza , that in the cause of Religion , he would launch no further into the Sea , than he might be sure to return safe to the Haven .

Yet if we were right Christians indeed , we will be content , and that with joy , to part with all we have in the world , for Christ and his Gospel . He that loves father or mother more than me , is not worthy of me : much less is he worthy of Christ , that loves his goods more than him . Consider , 1. God gave us all ; why shall he not have all , if he require it ? Cun they be bestowed better , than on him that gave them ? 2. We shall have better in the room ; Who will not change for the better ? Heb. 10.34 . Those goods tarry but a while , we may lose them by casualties in this life , at least when Death comes : these endure for over .

He maketh his bargain ill , that buyeth a future hope , Certa amittimus , dum in certa petimus . Plaut. with a present loss ; and parts from a certain possession , to make an uncertain purchase .

What was once spoken in a witty and fit comparison , made by a Turk , to shew that the loss of Cyprus , was greater than the loss of the battel of Lepanto , in these words , viz. That the battel lost , was unto Selymus , as if a man should shave his beard , which would ere long grow again ; Turk . Hist. fol. 885. But that the loss of Cyprus unto the Venetians , was as the loss of an arm , which once cut off , could not be again recovered : declaring thereby the great inequality of the loss .

This is very applicable to mans spiritual condition ; All outward losses , by labour and leisure may be recovered , for the world hath its ebbings and flowings ; But a soul once lost , can never be recovered ; It 's a loss 1. Incomparable . Vestigia nulla retrorsum . 2. Irreparable .

Out of Hell there 's no Redemption .

Ye took joyfully the spoiling of your goods , knowing in your selves , Heb. 10 34. that ye have in heaven a better , and an enduring substance .

Poverty .

Pauper ubique jacet . Poverty is both an affliction , Nihil habet infalix paupertas durius in se . Quàm quòd ridiculos homines facit . — and makes a man to be afflicted and troden upon . Men go over the hedge where it is lowest : The weakest go to the Wall . As frost strikes Valleys , when higher grounds scape free : so famine , and the misery of disorder , is first felt by the poorer sort .

Yet poor men are not to be contemned . Great men ( saith one ) are but the greater letters in the same volume , and the poor the smaller : Now though those take up more room , and have many times more flourishes ; yet they put no more matter nor worth into the word which they compound , than these do . Furthermore , a poor man may be a rich Christian , and a rich man may have a poor soul . Grace will make a poor man rich , sin will make a rich man poor , Rev. 2.9 . compared with Chap. 3.17 .

The Lamb and the Dove are chosen for Sacrifice , when the Lion and Eagle are passed by . Levi that had no portion among his brethren , had the Lord for his portion . Lazarus is taken into Abrahams bosome , when Dives is hush'd down into Hell . Yea , whereas among men , Divitum nomina sciuntur , pauperum nesciuntur ; Sine nomine tur ba. Or ( as l●vy ) Ignota capitae . Et saepe & virtutis fortnna . however men forget the poor , they will be sure to remember the rich mans name and title : yet with God it is otherwise , for the poor man is known to God by name , he hath a proper name , Lazarus ; whereas the rich man is called only by an Apellative name , Dives . Therefore let not the Eunuch say , I am adry tree ; for I will give him an everlasting name : Be not discouraged , though outwardly mean .

And let not the rich be contented with common bounty , until they have the tokens of special mercy . You may have an estate , and others may have higher priviledges . This is not the favour of Gods people . You may be rich in this world , but poor in the world to come . Though here you swim and wallow in a Sea of wealthy pleasures , yet there you may want a drop to cool your tongue .

Ye have the poor alwayes with you . Matt. 26.11 .

Debt .

When the Prophet Elisha multiplied the Widows oyl , he bade her Go , sell the oyl , and pay the debt , and live thou and thy children of the rest . To shew unto us , debts must be paid .

The Persians reckoned these two very great sins , Viz. 1. To tell a lye . 2 To be in debt .

By the twelve Tables of Rome , Gell. l. 1. c. 1. he that owed much , and could not pay ; was to be cut in pieces , and every Creditor was to have a piece of him according to the debt . This was harsh .

But certainly , if we would set our affairs in order with men , we might consecrate our selves more freely to God ; and prevent a world of intricate troubles to our posterity we leave behind us . Obligations do mancipate the most free and ingenuous spirit .

A certain Italian Gentleman , being asked how old he was ? Answered , that he was in health : And to another that asked how rich he was ? Answered , that he was not in debt . Intimating , he is young enough that is in health ; and rich enough that is not in debt .

Ow no man any thing , Rom. 13.8 . but to love one another .

Wound .

Antiquity reports , Illad . in the Heroique times , they used Weapons of Brass , as in the encounter betwixt Diomedes and Hector . Which seems to proceed from a willingness to avoid deadly wounding ; for from a styptique faculty in this , more than in Iron , Arist. the cure of what it hurts , is affirmed more easie , and the mettal it self .

As a Surgeon maketh an incision , to let out the imposthumed matter , and then heals up the wound again : So God lanceth us not except need be ; and he hath a salve for every sore , a medicine for ever malady ; being both a Father , Ah quàm velim alios amare , ●on me● Luth. in Genes. and a Physitian . And yet most people are of that countrey-mans mind , who being on his sick-bed advised by his Minister to take in good part his present pain , as a token of Gods love ; answered , If this be his love , I could wish he would love ●hers , and not me .

God never makes a wound too great for his own cure . The power of God to save , it as great as his power to destroy . His healing power , and his wounding power , are of the same extent . His justice cannot out-act his mercy , both are infinite .

Nay , the woundings and smitings of God , are preparatories for our care and healing . It is said of Christ , that with his stripes we are healed , Isa. 53.5 . And it is in this sense a truth , that we are healed with our own stripes . We are healed with the stripes of Christ meritoriously , by our own stripes preparatorily : the stripes of Christ heal us naturally , our own stripes heal us occasionally : Or his in the act , ours in the event .

Dejicit ut relevet , premit ut solatia praestet : Enecat , ut possit vivificare Deus .

How healing then are his salves , whose very sores are a salve ?

For he maketh sore ; and bindeth up : he woundeth , and his hands make whole . Job 5.18 .

Sickness .

Health ; in it self ; is an invaluable jewel . We know not how to prize it , Carendo magit quàm fru●nde . but when we want it .

1. When a man is sick ; he can do nothing so well as in his health ; we cannot pray so well , pain draws us away ; we cannot read so well , follow the works of our calling so conveniently , attend upon the means of grace , visit our friends , &c. 2. Sin pulls sickness upon us ; because all have sinned , all are sick at one time or other ; in some measure or other ; Behold , he whom thou lovest , is sick , Joh. 11. 3. A sick man is a Prisoner confined to his bed or house ; a man in health is at liberty to go where he will , yet in the Lord . 4. What is wealth without health ? Nec domus , aut fundus , Horas . non aris acervus & auri : Aegroto Domini deducunt corpore fabres . Though thou hast the riches of Craesus ; yet they could not rid thee of an Ague . So displeasing is sickness , so pleasing is health .

Bernard tells us of a brother of his ; that when he gave him many good instructions , and he , being a souldier , minded them not : he put , his finger to his sides , and said , One day a spear shall make way to this heart of thine , for instructions and admonitions to enter . Read , Job 33.16 , 19. Psal. 107.17 , 18. Mic. 6.13 . A promise contrary to those threatnings , is that , And the inhabitant shall not say , I am sick : the people that dwell therein , Isa. 33.24 . shall be forgiven their iniquity .

Imbecillity .

This is imbecillity in a man , either 1. To assume too much on himself without his own merit . 2. Or , to presume too much on Gods mercy .

Sorry man is like Simon Magus the Sorcerer , counting himself for some great man . As Martin Luther said , All of us have a Pope bred in us , an opinion of our own works ; albeit there be in us no real vertue , nor true substance ; yet ( Narcissus-like ) we are enamoured with our own shadows ; and this is the Serpents head , the beginning of evil . Wherefore we must labour every day , to dig this huge Mountain down ; we must descend , that we may ascend ; as we fell by ascending , so we must be raised by descending .

Vide te magnum miraculum , saith Austin , Lo here a great miracle , God is on high , and yet the higher thou liftest up thy self , the farther thou art from him . The lower thou humblest thy self , the nearer he draweth to thee . Low things he looketh close upon , that he may raise them ; proud things he knoweth afar off , that he may depress them . The proud Pharisee pressed as near God as he could ; the poor Publican not daring to do so , stood aloof off : yet was God far from the Pharisee , near to the Publican .

Whosoever shall exalt himself , Mat. 23.12 . shall be abased : and he that shall humble himself , shall be exalted .

Infirmity .

The best of Saints have their infirmities . They are of two sorts , Viz. 1. Natural . 2. Sinful .

We must so distinguish ; for when Christ took our nature into the unity of his person ; with it he took upon him all our infirmities , but not our sinful ones . For he was like man in all things but sin .

Sins of infirmity , Noe fuit aliquando ebrius , qumvis absit , ut fucrit abriosus . Aug. are usually , 1. Sins of incogitancy , Mat. 26.35 . 2. They have commonly for their ground , some strong passion in nature , as fear , shame , disgrace . 3. The consent is not without some reluctation . 4. They end in mourning , Psal. 6.6 . Mat. 26.27 . 5. They are no sins of custom , if gross sins , seldom or never iterated .

James ( sir-named the just ) affirmeth both of himself , and other sanctified persons , Triste mortalita is Privilegium . In many things we offend all . This is the sad priviledge of mankind ( as one phraseth it ) to have leave to offend sometime : And it is the honour of God alone to be perfect .

It is wittily and well observed , that Nicodemus , who came to our Saviour by night , was a Disciple , though a dastard ; infirmities , if disclaimed , discard us not . Vzziah ceased not to be a King , when he began to be a leper . Christ did not abhor the presence of Jehoshuah the High-Priest , though ill-clothed , but he stood before the Angel . The Church calleth her self black , but Christ calls her fair . And under the Law , in peace-offerings they might offer leavened bread , to shew that God will bear with his peoples infirmities .

Calvin saith of Luther , that as he excelled with great vertues ; so he was not without his great sailings . Arque utinam recognoscendis suis vitiis plus operae dedisset . Ep. Bulling. And I would , saith he , that he had spent less time in declaiming against others , and more in Recognizing his own faults .

Hence in our carriage towards the Saints , we should avoid two extreams .

1. The one is , we must not have such high thoughts of them , as above infirmities . We may over-act this way , as they of Lystra did in overestimating Paul and Barnabas , when they said , The gods are come down to us , in the likeness of men . We may have no mans person in admiration , though in a due estimation . 2. And the other is , neither must we traduce them as hypocrites , because of infirmities ; but afford them their grains of allowance . If we will have Saints made perfect , we must seek them in heaven , not on earth .

An accomplished man , and well accoutred , yet in wrestling may be overcome , so as to take a fall , because upon slippery ground ; Or a strong City with a treacherous party in it , may soon be surprized ; Even so is it with the best , while we have flesh as well as spirit .

And I said , This is my infirmity . Psal. 77.10 .

Contingency . Casus est inopinatae rei eventus . Arist.

Imperitia casum fecit . Therefore it is good judiciously to ponder things past , Hierom. prudently to order things present , and providently to foresee and prevent dangers like to ensue .

The wise mans eyes are in his head . Eccl. 2.14 .

Will of God . Operienda cum patientiâ divina voluntas .

The Will of God is twofold , 1. Secret . 2. Revealed .

His revealed Will is fourfold , 1. Determining , Eph. 1.5 . 2. Prescribing , Eph. 1.9 . 3. Approving , Mat. 18.14 . 4. Disposing , or the Will of his Providence , 1 Cor. 1.1 . Rom. 1.10 .

Now we should resign our selves over to his determining Will , as the highest cause of all things : Rest in his approving Will , as our chiefest happiness : Obey his prescribing Will , as the absolutest and perfectest form of holiness : And be subject to his disposing Will , being patient in all trials and troubles , because he did it , Psal. 39.9 .

There is no bound to the power of God , but only his own Will , Psal. 115.3 . He will not indure to have any Articles put upon him , nor any limit-lines drawn about him . A great Prince once said , That he had a circle indeed about his head ( meaning his Crown ) but he would not bear it to have a circle about his feet ; he must go which way himself pleased , and do whatsoever his soul desired . Yet there are circles drawn about all the powers of the world , only God hath none . That which is most sinful in man , is most holy in God , to act according to his own Will.

Gods Will is sometimes done against mans will , he compelling the Devil and his limbs sometimes , though against their wills , to serve him and his servants . Thus Haman must cloth Mordecai in royal apparel , &c. full fore against stomack be sure ; he could rather have torn out his heart , and eaten it with salt ; but how could he help it ? Saul pronounceth David more righteous than he ; Judas and Pilate give testimony to Christs innocency : These are the servants of the high God , which shew unto us the way of salvation , said the Pythonisse , concerning Paul and his Companions , Acts 16.17 . Canes lingunt uscerd Lazari .

'T is the duty of man to submit himself unto , 2 Sam. 3.36 . Placet mihi quod regi placet and acquiesce in the mind of God . The mind of God rests , and we ought to rest in his mind . Whatever pleaseth God , should please us . A gracious heart tastes sweetness in Gall and VVormwood , considered under this notion , as it is the VVill of God he should drink it , or feed upon it .

Thy Will be done in earth , Mat. 6.10 . as it is in heaven

Persecution .

Gods people are most fitly resembled unto sheep : 1. Because they are humble . Herba trabit ovem . 2. Harmless . 3. Profitable . 4. Ruled by their Shepherd . 5. Led into pastures and folds . 6. And they are obnoxious to many dangers : to Wolves , Bryars , Thieves , Dogs . So , Many are the troubles of the righteous , but the Lord delivers them out of them all . Many can be content to be Gods sheep , provided they may wear golden fleeces . However , happy are the sheep that have such a Shepherd .

Excellent things are spoken of the Church of God ; a woman clothed with the Sun , crowned with the Stars , treading upon the Moon ; yet travelling in birth , pursued with the Dragon , ready to be devoured , both her self and little babe ; But heaven sung her triumph against the accuser of the brethren , and he was cast down , which accused them before God both day and night . To accuse before men is much , but before God , — Now and then to be accused is much , but day and night , — Thus it happeneth to the children of God , while nature disrobe us of corruption .

Quater luctatus est Jacob , in utero cum Esau , in via cum eodem , in Mesopotamia cum Laban , in Bethel cum Angelo : To teach us , if we will be true Israelites , we wust arme our selves against all assaults , at all times , places , persons . For speaking against sin , Elias was hated of Ahab , Isaiah ( as they say ) was sawn asunder of Manasses Jeremiah stoned by Tahaphanes , Stephen stoned of the Jews , John beheaded of Herod , Ignatius delivered to lions , and Chrysostom hated of the Clergy .

De persecutione in Hybernia , Epist. l. 2 : Epist. 36. de quâ omnes ejus Episcopi Gregorio scripserunt ; rescripsit Gregorius , Quòd dum non rationabiliter sustinetur , ne quaquam proficit ad salutem ; nam nulli fas est retributionem praemiorum expectare pro culpâ debetis scire ; Sicut beatus Cyprianus dixit , quod Martyrom non facit poena sed causa ; Dum igitur ita sit , incongruum nimis est de eâ vos , quam dicitis persecutione gloriari , per quam vos constat ad aterna praemia minimè provehi .

The Jesuites have alwayes boasted of their bonds , imprisonment and Martyrdome ; Luke 23.41 . but it would be good for them to know , there be vincti Diaboli , and vincti Christi . That speech delivered by him on the Cross , would better befit them ; We indeed suffer justly , for we receive the due reward of our deeds . And yet I find that very few ( if any at all of latter times ) have been imprisoned or put to death simply for Religion ; if they could have kept their fingers out of treason , De fimpl . Praelat they might have kept their necks out of the halter . I wish they may listen to that of Cyprian , Ardeant licet flammis , &c. What though they give their bodies to be burnt , though they be cast to wild beasts , Non erit illa fidei corona , sed poena perfidiae ; non religiosae vi●tutis exitus gloriosus , sed desperationis interitus .

The Donatists likewise complained of their persecution , as the Brownists , Sectaries , Quid laudas panam , at nou ostandiscausam ? and Bedlam-Quakers ( upon slight occasions ) have done and do amongst us : But as Austin told them , Ye suffer , Non propter Christum , sed contra Christum : Persecutionem patimini , non à nobis , sed à factis vestris . Christ was whipped , that was persecution ; Christ whipped some out of the Temple , that was no persecution . Ishmael mocked Isaac , and that the Apostle calleth persocution ; but Sarah beat Hagar , and that he calls no pesecution .

It is said to be the custom of a certain people in Ethiopia , called the Atlantes , Solin . Plin. frequently mentioned in divers Histories , who living under the torrid Zone , in an extream hot climate , used to curse the Sun when it arose , because it scorched them with vehement heat : This made them in love with the night , and hate the day . Many ( saith father Latimer ) will follow Christ , usque ad ignem exclusivè not inclusivè .

Against a great battel in Greece , Xerxes would sit in presence , to the encouragement of his souldiers , and caused scribes to sit by him , and note down how each one plaid his part . It is a glorious thing to say with Paul , for the hope of Israel am I bound with this chaine . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Chrysostome , there can be no greater thing to glory of than this . The Apostles themselves gloried in it , that they were counted worthy to suffer for the name of Christ .

It was the Queen of Bohemiah's Motto , Intra fortunae sortem , extra imperium . Persecutors may kill , but cannot hurt , saith Justin Martyr . The more we are mowen down by you , the more we rise up , said Tertullian .

Beleeve me ( said Philpot Martyr ) there is no such joy in the world , Act. & Mon. as the people of Christ have under the crosse ; when our enemies imprison our bodies , they set our souls at libertie with God : when they cast us down , they lift us up ; yea , Siccur se victum gaudeat , hostis habet . Ovid. Trist. l. 2. when they kill us , then do they bring us to everlasting life : And what greater glory can there be , than to be at conformity with Christ , which afflictions do work in us ? I praise God ( said another ) that ever I lived to see this day , and blessed be my God and merciful Father , that ever he gave me a body to glorify his name .

All that will live godly in Christ Jesus , shall suffer persecution . 2 Tim. 3.12 .

Censuring .

Momus reliquorum omnium irrisor , & reprehensor , qui cujusque vitia carpit , turpitudinis , infamiae , & dedecoris notas , ut maculas , accuratissime observat , ob●icit , & reprehendit ; hinc 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dedecus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , reprehensibilis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ridicule loquor . Erat autem nocte matre , & somnopatre progenitus , ut docet Hesiod . Cui nihil placet . quamvis exactum decies castigetur ad unquem .

What a rash thing it is , when any thing dislikes us , to blame the whole body for one blemish or wart ?

Intemperate tongues cause God many times to take away the Word ; but wisdom is justified of her children .

Those that have a blemish in their eye , think the sky to be ever cloudy ; and such as are troubled with the Jaundise , see all things yellow ; so do those who are overgrown with malice and hypocrisy , think all like themselves . Curiosi ad cognoscendum vitam alienam , desidiosi ad corrigendum suam . Aug. Caligula did not believe there was any chast person upon earth . The greatest censurers , are commonly the greatest hypocrites . Those that are most inquisitive about other mens manners , are most carelesse of their own .

As any one is more wise , he is more sparing of his censures . And a gracious heart is alwayes ready to cast the first stone at it self .

Thou hypocrite , first cast out the beam out of thine own eye ; Mat. 7.5 . Detrahere , aut detrabentem audire , ( audit● scilic●t placentiae ) quid horum damnabilius sit non facilè dixcrim ; Uterque diabolum habet , iste in linguâ , ille in aure . and then shalt thou see clearly to cast out the mote out of thy brothers eye .

Reproach .

Plato commendeth the Law of the Lydians , that punisheth detracters , as they did murtherers . And indeed there is a murther of the tongue , as well as of the hand .

How many clip the reputation of others ( as coyn ) to make them weigh lighter in the ballance of mens esteem ? this is no better , than to bury them while they are alive .

It is a marvellous great grace to be disgraced for Christ . Tom. 2. p. 323. Quanto plùs contumeliarum pro Christo tulerimus , tantò nos manet gloria major , said Zwinglius . To suffer for Christ ( saith Latimer ) is the greatest promotion in this world .

Speak not evil one of nother ( brethren . ) James 4.11 . If ye be reproached for the name of Christ , happy are ye , &c. 1 Pet. 4.14 .

Mocking .

There are tongue-smiters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , à ladendo & inquinando famam alterius probr is & maledictis . Haec ●ritur ex cordis irâ & malitiâ : Corenim felle livoris amarum , per linguae instrumentum spargere nisi amara non potest . as well as hand-smiters ; such as maligne and molest Gods dearest children , as well with their virulent tongues , as violent hands . This is collateral blasphemy , blasphemy in the second table , and so it is often called in the New Testament . God , for the honour he beareth to his people , is pleased to afford the name of blasphemy to their reproaches ; as importing , that he taketh it as if himself were reproached .

Religion was long since grown , as it is also at this day among many , not more a matter of form , than of scorn . In our wretched dayes , as the Turks count all fools to be Saints ; so many with us account all Saints to be fools . He is a fool we say , that would be laughed out of his coat ; but he were a double fool , that would be laughed out of his skin : that would hazard his soul , because loth to be laught at .

A man that is mocked , is under the meanest estimation , and greatest contempt . It is fundamentally opposite to the fundamental lawes of love . It is an addition to affliction , yea one of the greatest afflictions , wounding not only the name , but the Spirit . It was one of the greatest afflictions , amongst the sufferings and cruel persecutions that the Saints endured : yea , it was one great part of the sufferings of Christ ; he was mocked and used like a fool in a play : they put a robe on his back , a reed in his hand , and crown upon his head : And when he hung on the crosse finishing the work of our salvation , they ( in highest scorn ) bid him save himself .

Haefamae leniter volant , non lenitèr violant . We have various examples of Gods hand upon mockers ; Ishmael mocking Isaac , is punished with ejection , Gen. 21. Reditus ecclesiis eripuit . sacrasmis additis , se Christianos expeditiores facere ad regnum caelorum , qui● Gali●aeus magister ipsorum dix erit , beatos esse pauperes , &c. Pezel in Sleid. Machiavel that scoffing Atheist , rotted in the prison at Florence . Jearing Julian had his payment from heaven : he was in his time counted , and stands upon record to this day among the greatest of sinners , an Apostate from Christ ; Whose Apostacy brake out chiefly at his lips ; and the very spirit of his malignity against the Gospel of Christ , appeared in mocking the Christians : When we had taken away their estates , he said , it should not trouble you to be poor , your Master was poor , and he said , Blessed are the poor . And when he had caused them to be smitten , your Master ( saith he ) hath taught you : That whosoever shall smite you on the right cheek , you must turn to him the other also . Thus he turned the holy counsels of Christ into profane jests . Sir Thomas Moor ( qui scopticè & scabiose de Luthero & religione reformata loquebatur ) lost his head . One mocking at James Abbes Martyr , as a mad man ; for that having no money , he gave his apparel to the poor ; some to one , some to another as he went to the stake : he lost his wits for it . Act. & Mon. fol. 1904. What 's truth ? said Pilate to our Saviour , in a scornful profane manner ; not long after which , he became his own deaths-man . And Appian that scoffed at Circumcision , had an Ulcer at the same time , and in the same place . Surely God is the avenger of all such .

A scoffer ( saith Chrysostem ) is bomine pejor , worse than a man ; as the scoffed that beareth it well , is Angelis par , saith he , an Angels peer .

The favourablest persecution ( saith one ) of any good cause , is the lash of lewd tongues ; whether by bitter taunts , or scurrilous invectives : which it is as impossible to avoid , as necessary to contemn ; But let us bravely contemn ( saith another worthy ) all contumelies and contempts for conscience sake , taking them as crowns and confirmations of our conformity to Christ . If Demetrius hath testimony of the truth , that 's enough , let Diotrephes prate what he pleaseth .

And others had triall of cruel mockings , Heb. 11.36 . —

Resolution in Persecution .

A Spanish Cavalier , who for some fault was whipped through the principal streets of Paris , and keeping a sober pace , was advised by a friend to make more hast , that he might the sooner be out of his pain ; but he half in choler replied , that he would not lose the least step of his gate , for all the whipping in Paris . That which in Christians deserves greatest commendations , is an unmoved patience in suffering adversities , accompanied with a setled resolution of over-coming them●

Bishop Hooper seeing a Pardon lying by him to be given him , if he would recant ; Act. & Mon. cried to them that stood by , If you love my soul , away with it . His answer to Master Kingston , advisinghim to save his life by recanting , is worth noting ; Life indeed is sweet , and death bitter ; But alas ! consider , that the death to come is more bitter , and the life to come more sweet : Therefore for the desire and love I have to the one , and the fear and terror I have of the other ; I do not so much regard this death , nor esteeme this life ; but have setled my self , through the strength of Gods Spirit , patienly to passe through the torments and extremities of the fire now prepared for me , rather than to deny Gods Word and Truth . 'T was resolutely spoken of Bishop Ridley , to Latimer at the stake , Be of good comfort , brother , for God will either asswage the fury of the fire , or else strengthen us to abide it . Newes being brought to John Philpot , of his burning the next day ; he answered , undauntedly , I am ready ; God grant me strength , a joyful resurrection . I might adde abundantly .

Who puts to Sea for a long Voyage , and at a great charge , must resolve to hold on his course , against all winds and weather , or accidents that may offer to stop him . So we in Christianity must wrestle with all difficulties , rather than quit the enterprise . Being once embarqued , on we must , with a Caesarean confidence , and a Spartan resolution ; to go on with the sword , or fall on the sword .

I am ready not to be bound only , Acts 21.13 . but also to die at Jerusalem for the Name of the Lord Jesus .

Vox verè Christianorum .

Martyrdom .

We must expect persecutions here , for how should God wipe away tears from our eyes in heaven , if on earth we shed no tears ? How can Heaven be a place of rest , if on earth we find it ? How could we desire to be at home , if in our journey we did find no grief ? How could we so often call upon God and talk with him , if our enemy did sleep all the day long ? How could we elsewhere be made like unto Christ in joy , if in sorrow we sob'd not with him ? If we will have joy and felicity , we must needs feel sorrow and misery . If we will go to heaven , we must sail by hell . If we will embrace Christ in his robes , we must not think scorn of him in his rags , If we will si● at table with Christ in his Kingdom , we must first abide with him in his temptations . If we drink of his cup of glory , forsake not his cup of ignominy . Can the head-corner-stone be rejected , and the other more base stones in Gods building be in this world set by ? We are of his living stones , be content then to be hewen , thereby to be fitted to be joyned to your fellows that suffer . We are Gods corn , fear not therefore the flail , the fan , miln-stone nor Oven . We are all Christs lambs , look to be fleeced and slain .

Ignatius qui Apostolorum temporibus proximus fuit , Quid hoc mali est , cujus reus gaudet , cujus accusatio votum est , & cujus poena feli citas ? Tertul. cum ex Syriâ usque Romam ad bestias duceretur , inter alia scribebat , O salutares bestiae , quae preparantur mihi , quando venient ? quando emittentur ? quando eis frui licebit carnibus meis . De eodem scribit Irenaeus , Frumentum Christi sum , dentius bestiaerum molor , ut mundus Dei panis inveniar .

King Henry the fourth , deposer of King Richard the second , was the first of all English Kings , that began the unmerciful burning of Christs Saints , for standing against the Pope ; And William Sawtree was the first of all them in Wickliff's time that was burned ; he suffered Anno Dom. 1400. saith Fox .

Bishop Hooper in a Letter to Mistris Warcope : Dear sister , take heed , you shall in your journey towards heaven meet with many a monstrous beast ; Paul fought with some at Ephesus . If there be any way ( saith Bradford ) to heaven on horse-back , 't is Persecution . Should we look for fire to quench our thirst ? Even as soon shall Christs true servants find peace in Antichrists regiment . It was likewise his saying : At God sent for Elijah in a fiery chariot , so sendeth he for me ; for by fire my dross must be purified , that I may be fine gold in his sight .

Queen Anne ( wife to King Henry the 8. ) led to the Tower to be beheaded , said , The King was constant in his course of advancing her ; For , from a Private Gentlewoman to a Marchioness , then to a Queen , and when he could no higher , then to a Martyr .

Cansa , non poena Martyrem facit , ait Cyprian . Nam ut dixit Gregor. Cum Christo crucem & periturus latro suscepit , sed quum reatus proprius tenuit , pro crucifixo non absolvit . Aug. Diverso fine & fato . Bucholc . It is one thing to suffer as a Martyr , and another thing to suffer as a Malefactor . Ibi erat Christus , ubi latrones ; Similis poena , dissimilis causa . Sampson died with the Philistins , by the fall of the same house ; but for another end , and by a different destiny .

Martyrdom is the lowest subjection that can be to God , but the highest honour : It brings death in the one hand , and life in the other ; for while it kills the body , it crowns the soul . When one said to a certain Martyr , Take heed , 't is a hard matter to burn : Indeed , said he , it is for him that hath his soul linked to his body , as a Thiefs foot is in a pair of fetters .

— And they loved not their lives unto the death , Revel. 12.11 .

Spiritual Warfare .

Our life is compared to a warfare . The chief Captain General on the one side , is the Mighty Lion of the Tribe of Judah , the Prince of Peace , the Conqueror of death , hell and sin . The grand Captain on our enemies part , is the great red Dragon , the old crafty Serpent , the Governor of Darkness . The Lieutenants of the fields , are Fleshly Sensuality against Spiritual Reason , The Serjeants of the Band , are the cursed children of Darkness , against the faithful children of Light . The common souldiers are the Law of our Members , warring against the Law of our Mind ; the effects of the Flesh , against the fruits of the Spirit .

Sathans souldiers handle such like arms as these ; The Breast-plate of Injury , the Girdle of Falshood , the Shoos of Discord , the Shield of Insidelity , the Helmet of Mistrust , the piercing Darts of Cruelty , the Canon-shot of spightful Reproach●s , the Arrows of lying Slanders , the Sword of the Flesh , &c. On the contrary , Scripture shews us the armour and weapons of a Christian souldier , Eph. 6. Adde , the Cannon-shot of deep sighs , proceeding from a penitent heart ; the Arrows of bitter Tears , and the two-edged sword of the Eternal Word , Heb. 4.12 .

We are not to encounter with flesh and blood , nor to fight with the Unicorns of Assyri● , nor the Bulls of Bashan , nor the Beasts of Ephesus ; Neither absolute Atheists , nor dissolute Christians , nor resolute Ruffians : But we are to war with Principalities and powers , and spiritual wickednesses that are in high places .

Let Christians gather courage , and be of good comfort . What if the Serpents brood do bite ? the Beasts of Ephesus yell ? the fat Bulls of Bashan push , gore ? and the Red Dragon rage , storm , march in hellish fury ? Christ is thy Captain , and stronger than they all ; He can charm the old Serpent , take away his sting , and grind all our enemies to powder .

Put on the whole armour of God , Eph. 6.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that ye may be able to stand against the wile● of the Devil .

Temptation .

There are three things wherein the greatest exercise of a Christian life confists : 1. Prayer , wherein man is seeking unto , and working his heart towards God . 2. Meditation , wherein he is preparing himself , by holy thoughts and divine considerations , for his nearer addresses unto God . 3. Temptation , wherein he wrestles and strives with those enemies of his soul ; And truly , mans life is a continual temptation . Yea , sometimes the violence of Satan's , and the Worlds temptations are such , that a child of God is weary of life , ( instance in Job . 10.1 . ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Fastidit , tanquam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . His soul would gladly be rid of the body , that it might be beyond the reach and assults of the Devil and his assistants .

While we breathe in this Pilgrimage , our life cannot be without sin and temptation , because our progress is made through temptation .

Temptation is nothing else but , Exploratio per experientiam , saith Parisiensis . Aug. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to pierce through . Tentare est prop iè experimentum sumere de aliquo , Diabolus semper tentat ut noceat in peccatum praecipitando , & secundum hoc dicitur proprium officium ejus tentare . Aquin.

Temptations are either 1. Good , or 2. Ill.

Of the good there are two : 1. Men tempt and prove themselves . 2. God tempts and proves men , by sending afflictions .

Of ill temptations of suggestion , there are three . 1. Men tempt men . 2. Men tempt God . 3. Satan tempts men . There are also temptations of , 1. Affliction , 1 Jam. 3.12 . 2. Persecution , Mat. 13.21 . Luk. 8.13 . 3. Concupiscence , Jam. 1.14 .

The temptations of Concupiscence , and the temptations of Sathan differ thus : 1. The temptations of Satan are usually to things against Nature , or against the God of Nature ; as Blasphemy , Self-murther , Sodomitry , &c. 2. They are usually sudden and fierce , and violent like lightening ; leaving not a man time for deliberation . 3. Those evils that are instantly disliked , and in no measure assented to or approved : So that a man doth not sin in the temptation , till he be in some degree drawn away by it .

Again , the Deviltempts , 1. Either by way of seducement , in which he excites our concupiscence , rubs the fire-brand , and makes it send forth many sparkles , carrying us away by some pleasing object ; in this our concupiscence carrieth the greatest stroke , Jam. 1.15.2 . Or by way of grievance , injecting into us horrid and hideous thoughts of Atheism , Blasphemy , Self-murther , &c. And herein himself , for most part , is the sole doer , to trouble us in our Christian course , and make us run heavily nowards heaven .

In every temptation there is an appearance of good , whether of the body , Omnis tentatio est assimilati● boni . Schoolm . mind or state . The first is , the lust of the flesh , in any carnal desire . The second is , the pride of the heart and life . The third is , the lust of the eyes . To all these the first Adam is tempted , and in all miscarried . The second Adam is tempted , and overcometh . The first man was tempted to a carnal appetite , by the forbidden fruit ; to pride , by the suggestion of being as God ; and to covetousness , in ambitious desire of knowing good and evil . Satan having found all the motions so successful in the first Adam , in his innocent estate ; will now tread the same steps , in his temptations of the second . 1. The stones must be made bread ; here is a motion to a carnal appetite . 2. The guard and attendance of Angels must be presumed on ; here 's a motion to pride . 3. The Kingdoms of the world must be offered ; here to covetousness and ambition .

Satan usually keeps his greatest and most violent temptations unto the last . He tempts most at death . One coming to visit a sick friend , asked , Hath Satan been with you yet ? The party answered , No : To whom the other replied , Look to it , he 'll have a bout with you , ere you die . When he thinks we are at the weakest then he cometh with his strongest assaults .

The Lord by Jeremy saith unto Jury , c. 4.14 . How long shall wicked thoughts harbour● in thee ? He asketh not wherefore they come , but wherefore they stay : For many good men are oftentimes overtaken with evil thoughts , but yet will not yield their consents thereunto .

Yet let a Giant knock while the door is shut , Turpiùs ejicitur quàm non admittitur hospes . he may with ease be still kept out ; but if once open , that he gets in but a limb of himself , then there is no course left to keep out the remaining bulk . Intorto capite , sequetur corpus . We may admit ( if not pull in ) more with one finger , than after thrust out with both shoulders .

Let us therefore be sober and vigilant , 1 Pet. 5.8 . Put on the whole armour of God , Eph. 6. and resist him , Jam. 4.8 . Comforting our selves , both in the example of Christ , Heb. 2.16 . 4.15 . and of Christians , 1 Pet. 5.9 . in Gods care for us , 1 Cor. 10.13 . and promises made to us in temptations , 2 Cor. 12.9 , 10. Isa. 27.1 . Rom. 16.20 .

And let us be earnest in prayer , Tactu qualitativo . that either Satan may not tempt us , or that he may not touch us , at least ( as Cajetan expounds it , 1 Joh. 5.18 . ) with a deadly touch ; so as to alter us from our gracious disposition .

Simon , Luk. 22.31 , 32. Simon , behold , Satan hath desired to have you , that he may fift you as wheat :

But I have prayed for thee , that thy faith fail not .

Demoniack .

If God chastise us with his own bare hand , Lunaticus speculum miseriae humanae , & malitiae Satanae . Pareus in Mat. 17.15 . Act. 16 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vteres , Pytlones . or by men like our selves , let 's thank him , and think our selves far better dealt with , than if he should deliver us up to the publike Officer , to this Tormentor , to be scourged with scorpions at his pleasure .

The Seventy Seniors usually call those who are possessed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because the Devil spake out of their bellies . For which cause also the Hebrews called them Oboth , or bottles ; because the bellies of those women that were thus made use of by the Devil , were swelled as big as bottles .

In the year of Grace 1536. a certain Damsel at Frankfort in Germany , being possessed with a Devil , and stark mad , swallowed down pieces of money with much gnashing of her teeth : which monies were presently wrung out of her hands , and kept by divers . Bucholc . Chr. Luther's advice being requested , it was this , To pray hard for her .

Vrbanus Regius , in a Sermon of his at Wittenberg , made mention of a certain Maid possessed by the Devil ; and when she should have been prayed for in the Congregation , the Devil made as if he had been departed out of her . But before the next publike meeting , Satan returned , and drove the Maid into a deep water , where she presently perished .

Melanchton tells a story of an Aunt of his , that had her hand burnt to a coal by the Devil , appearing to her in the likeness of her deceased husband . And Pareus relates an example , of a Bakers daughter in their countrey , possest and pent up in a Cave she had digg'd , as in a grave , to her dying day . Much like unto that poor creature mentioned , Mat. 8.28 .

It is to be feared , the Devil that was cast out of the Demoniacks bodies , is got into many mens hearts ; oft casting them into the fire of Lust , and water of Drunkenuess .

Athanasius had a conceit , that the Devil may be driven out of a body , by repeating the 68. Psalm .

— Possessed with Devils , Mat. 4.24 . and lunatick .

Sorrow .

Secundum Deum , 2 Cor. 7.10 . Mundum . 2 Cor. 7.10 .

For the first , Sin bred sorrow ; and sorrow being right , destroyeth sin ; as the worm that breeds in the wood , eats into it and devours it . So that of this sorrow according to God , we may say , as the Romans did of Pompey the Great , Plut. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That it is the fair and happy daughter of an ugly and odious mother .

But the sorrow of the world , is that which carnal men conceive , Act. & Mon. fol. 1901. either for the want or loss of good , or for the sense or fear of evil . Thus Queen Mary , who died ( as some supposed by her much sighing before her death ) of thought and sorrow , either for the departure of King Philip , or the loss of Calice , or both . Thus Nabal sorrowed .

To these may be added a third ; An hellish sorrow , a desperate grief for sin , Virtus nolentium nulla est . as was that of Judas . Fained or forced grief is nothing worth : He grieved , and yet miscarried ; It was squeezed out of him , as verjuice out of crabs . But Peter went forth to weep bitterly .

Gods people are commanded to afflict themselves with voluntary sorrow . Some shadow of it we have in Epaminondas the Theban General , who the next day after the Victory and Triumph , went drooping and hanging down his head : And being asked why he did so ? He answered , Blur. Yesterday I found my self too much tickled with vainglory , therefore I correst my self for it to day . But we have a better example in holy David , whose heart smote him , and made him smart inwardly , ( saith the text , 2 Sam. 24.10 . ) after he had numbred the people .

The soundness and sincerity of sorrow is shewed by the secrecy of it . Ille dolet ver● , qui sine teste dolet . He grieves with a witness , that grieves without a witness , Zech. 12.12 .

Sorrow is a breaker ; It breaks no bones , but it breaks the heart . Worldly sorrow breaks the heart to death ; Godly sorrow breaks the heart to life .

Sorrow shortneth the spirit of man ; that is , Sorrow over-acted , weakens the whole man , and leaves him unable to put himself forth in action . Joy is the dilatation or widening of the heart ; much joy makes the spirit free to act : So sorrow is a straitner of it , it makes a man narrow-hearted , and narrow-handed ; it stops him in his actings , or stays him from acting .

We commonly say , Sorrow is dry : 'T is so , because it is a drier . A broken spirit drieth the bones , Pro. 17.22 . Aristotle in his book of Long and short Life , assignes Grief for a chief cause of death . All immoderations ( saith Hippocrates ) are great enemies to health .

We have heard of some , whose hearts being filled with vexing cares , Quia spiritus tristis exiceat ●ssa . have filled their heads with gray hairs in a very short time . As some have an art to ripen fruits , before nature ripens them ; so the Lord hath a power to hasten old age , before nature makes us old . Many troubles in one year , may make a man as old as many years .

Grief is like Lead to the soul , heavy and cold ; It sinks downward , and carries the soul with it . Mans Mind is like the stone Tyrrhenus , which so long as it is whole , swimmeth ; but being once broke , sinketh . David was decrepit with much grief at seventy years of age . Jacob attained not to the days of the years of the life of his fathers , as being a man of many sorrows . And this some think was the reason our Saviour Christ , at little past thirty , was reckoned to be towards fifty , Lam. 3.1 . Joh. 8.57 . He was the man that had seen affliction .

Mention is made of a German Captain , at the Siege of Buda , Anno 1541. Turk . Hist. who seeing the dead body of his unfortunate ( but valiant ) Son presented to him ; a sudden and inward grief did so surprise him and strike to his heart , that after he had stood a while speechless , with his eyes set in his head , he suddenly fell down dead .

The Casuists and Schoolmen affirm sorrow for sin to be the greatest of all sorrows , In 1. Conatu . 2. Extensione . 3. Appreciatione . 4. Intensione . Though other Mourning ( coming down hill , having Nature to work with it , and nothing to hinder it ) make more noise .

Mine eye is consumed because of grief . Psal. 6.7 .

Heaviness in the heart of man maketh it stoop . Prov. 12.25 .

When I remember these things , I pour out my soul in me , &c.

Have mercy upon me , O Lord , for I am in trouble : Mine eye is consumed with grief , Psal. 42.4 . yea , my soul and my belly .

For my life is spent with grief , and my years with sighing : My strength faileth because of mine iniquity , and my bones are consumed . Psal. 31.9 , 10.

Desire .

It is a passion which we have to attain to a good thing which we enjoy not , Est voluntarius affectus , ut res quae bona existimatur & de●st , vel existat , vel possideatur . that we may imagine is fitting for us .

There is a threefold desire , 1. Natural . 2. Reasonable . 3. Spiritual .

And every one of these by their order are subordinate to another , and there is no repugnancie amongst them .

In Fevers we desire to drink , and yet we will not ; And so in Apoplexies to sleep , and yet we will not . A mans hand is gangren'd ; a Chyrurgeon comes to cut it off : The natural desire shrinks and pulls back the hand , because Nature seeks the preservation of it self ; But the reasonable desire saith , rather than the whole body shall be consumed , he will command the Chyrurgeon to cut off the hand . Here is no repugnancie betwixt the natural and reasonable desire , but a subordination .

Again , A Martyr is carried to the stake to be burnt ; the natural desire shrinks , but yet it submits it self to the spiritual desire , which cometh on and saith , Rather than dishonor God , go to the fire and be burnt .

The Schoolmen say , Nam pereunte uno desiderio , suceedit alterum . that Desires are not actually infinite ; because Nature tends always to some finite thing ; for no man desireth infinite meat : Yet his desires are infinite by succession , because these bodily things which we desire , are not permanent . Thus , one desire being gone , another comes in place of it .

It is better to moderate Desire at the first , than afterwards to prescribe it a measure .

Let Desire be conversant about right objects . He that pants after the dust of the earth , shall always be indigent ; crying continually ( with the two daughters of the Horse-leech ) Give , give . But he that truly desires after Righteousness , shall be satisfied .

Whosoever shall drink of this water , John 4.13 , 14. shall thirst again :

But whosoever drinketh of the water that I shall give him , shall never thirst .

Desertion .

It 's said of the Lioness , that she seems to leave her young ones , till they have almost killed themselves with roaring and howling ; but at last gasp she relieves them , whereby they become the more couragious . And Mothers use to leave their children , ( or turn their backs upon them ) till they mourn and make moan after them . Even so the Lord withdraws sometimes from his people , and goes from them , that ( with the Prodigal ) they may come to themselves ; and seems to forget them , that they may remember themselves .

In Christs desertion , there was not Divulsio unionis , but Suspensio visionis . He cried not out of Men or Devils , why they did so and so unto him : But , My God , my God , why hast thou forsaken me ? Oh! that came neer his heart .

In such a forlorne condition as this , a poor Soul , for regaining of his God , can do no more than 1. Bewail the want of Gods gracious presence . As Reuben for Joseph : Heu ! quid agam ? I cannot find my God ; and I , whither shall I go ? 2. Cry after him in fervent prayer : As Elisha after Elijah , My father , my father ! Return , O Lord : how long ? and let it repent thee concerning thy servant . 3. Wait his leisure , if he please to hold off longer : Sustaining himself with cordial places of Scripture . Isa. 50.10 . cap. 64.4 . cap. 30.18 . In which estate should he be taken away by death , his condition is like to be comfortable ; because the Spirit of Truth saith , Blessed are all they that wait for him .

Epiphanius telleth of a bird Charadius , But what joy at the breaking forth of the Sun after an Eclipse ! that being brought into the room where a man lieth sick , if he look with a steady and fixed eye upon the sick man , he recovereth . Certainly , in Gods favour is life ; but , Aversio vultus Dei , the turning away of Gods pleased countenance , is the cause of all sorrow and sadness .

When he hideth his face , Job 34.29 . who then can behold him ? Thou didst hide thy face , and I was troubled . Psal. 30.7 .

Calamity .

It was an easie thing ( said Bishop Hooper ) to hold with Christ , Calamita● virtutis occasio est . whiles the Prince and the World held with him ; but now the World hateth him , it is the true trial who be his . Let us not then run away , when it is most time to fight . Remember none are crowned , but they that fight manfully . You must now turn all your cogitations from the peril you see , and mark the felicity that followeth the peril ; either victory of your enemies in this world , or else a surrender for ever of your right in the inheritance to come .

He calls the World the Miln and Kitchin , Idem . to grind and boil the flesh of Gods people in , till they atchieve their perfection in the World to come .

The World ( saith one ) is not a Paradise , but a Purgatory to the Saints : It may be compared to the straits of Magellan , which is said to be a place of that nature , Heyl. Geogr. that which way soever a man bend his course , he shall be sure to have the wind against him . They may not here dream of a delicacy .

In the world ye shall have tribulation : but be of good cheer , Joh. 16.33 . I have overcome the world .

Quatuor Novissima .

Mors.

DEath , Judgment , Heaven and Hell , are the Quatuor Novissima .

Discrimen inter beatos post resurrectionem , & primos parentes in statu innocentiae , & homines in statunaturae lapsae , in quo nunc sumus , est ; Quòd beati nunquam mori poterunt , primi parentes poterant nunquam meri , hemines in statu nature lapsae , non possunt non mori .

The decree is out , Fort●sse in omnibus si mè rebus bumanis , s●d non in morte locum habet . Bellarm. Resistitur ignibus , undis , serro , resistitur regibus , imperi●s venit una m●rs , & quis eiresistit ? Aug. Non torquate genus , non te sacundia , non te restituet pietas . Horat. l. 4. Lex universa jubet n●s●i & mori . Senec. All must die . Belshazzar's Emblem is upon every wall , Mene mene tekel upharsin : Yea , this impress is upon all flesh ; Numeravit , appendit , divisit ; God hath numbred thy days , he hath laid thee on the ballance , and thou art found wanting , thy Kingdom is divided .

Say Princes , say Pesants , say all , Corruption thou art my father , Worms ye are my sisters , Grave thou are my bed , Sheet thou art my shrine , Earth thou art my cover , Green grass thou art my carpet : Death demand thy due , and thou Gatheringhost-Dan , come last and sweep all away .

Epictetus went forth one day , and saw a woman weeping for her Pitcher of earth that was broken ; and went forth the next day , and saw a woman weeping for her son that was dead , and thereupon said , Heri vidi fragilem frangi , hodie vidi mortalem mori . Life is but a sleep , a shadow , a bubble , a vapour , and as a tale that is told .

Aristotle spake these words at his death : I rejoyce that I go out of the World , which is compounded of contraries : Because each of the four Elements is contrary to other , therefore how can this Body compounded of them long endure ? Plato treating of the Souls of men , could say , The merciful Father made them soluble and mortal bands ; meaning indeed , they should not always be held with the miseries of this life .

Death reigned from Adam to Moses : And though Death shall not reign , yet it shall live , fight and prevail , from Moses to the end of the world , for then , and not till then , shall be brought to pass that saying that is written , Death is swallowed up in victory .

We may easily perceive , Mille modis laethi , miseros mors una fatigat . Et tum quo que cum crescimus , vita decrescit . Sencc . how all this our Contexture is built of weak and decaying pieces . Tully writeth of Hortensius , that after his Consulship , he decayed in his rare faculty of Eloquence ; though not so sensibly , that every auditor might perceive it ; yet in such sort , that a cunning Artist might observe , that he drew not so clear a stroke in his pieces , nor cast on them so rich and lively colours , as before .

Mors hominis & pecudum differt ? In pecudibus perit anima cum corpore , & redit in nihilum quod fuit ante nihil : Non verò ita homines , anima rationalis non perit cum corpore , sed corpori tandem adjungetur anima , unde domicilium & templum aeternum Dei erit .

Death ( Serpent-like ) meddles with nothing but a godly mans dust . When death takes hold of the Body ( as Potipher's wife did of Joseph's cloak ) the Soul leaves it ( as he did that ) and flies to God .

One reason of dying is , God will have our Bodies to be new cast , and come out beautiful and bright ; This corruptible must put on incorruption , and this mortal must put on immortality . Under the Law persons were unclean till the evening , so are we till death ; because we shall never utterly lay by our body of corruption , till we lay aside our earthly body .

Omega nostrorum mors est , Owen . Epigram . Nec dignus est in morte accipere solatium , qui se non c●gitavit esse moriturum . Cypr. mors alpha malorum ; is true of wicked men . And sad it is for any to say at death , Omnia fui , nihil sum . Yet , as the Vipers flesh is made a preservative against her poyson ; so from the bitter cup of Death , ariseth to a child of God , health , joy , salvation . Who is afraid to die ( said Bradford ) but such as hope not to live eternally ? Death , once a curse , is now turned into a blessing ; as Levi's curse of being scattered , better fitted them to teach the Tribes in every City .

The godly , Cautator Cygnus Funcris ipse sui . at their death , knowing that out of their labour they must receive a plentiful harvest , they rejoyce to see the troops of Angels , and are so much the more ravished with joy , as they draw nearer to their death ; by which they are delivered from the prison of the flesh , the floods of misery , and the deceits of the Devil ; drawing nearer to the Crown of glory , and fruition of eternal rest and felicity , with the Saints of God .

Bolton said on his death-bed , He hoped none of his Children durst meet him at the great Tribunal of Christ , in an unregenerate estate .

Satan tempts forest at death : The Coward , when we are at weakest , when entring into Heaven , though he cannot hinder us , yet he will be treading upon our heels and troubling us . But be of good comfort , Serpens nunquam nisi moriens in longum est .

Meeting two Boats on the water , we think the other moves , ours stands still : Even so , we are usually more mindful of the mortality of others , than our own . But there are two rules never to be forgotten That the Son of God died for thee ; And that thou thy self ( though thou livest long ) must die , nay , art shortly to die . Nihil sic revocat hominem à peccato , quàm frequens meditatio mortis . Aug. If thou shouldest live in the utmost part of Ethiopia , where men so long live as are called Macrobians , yet die thou must , nor canst thou know where , when , or how . The death of the Son of God , who did acquit thee from eternal death , and thy own death being so certain , must be as two spurs of love , to drive thee through the short race of this momentany life , unto the goal of eternal happiness .

Consider , 1. The time we have to live , is less than a Geometrical point . 2. How wicked the Enemy is , who promiseth us the Kingdom of this World , that he might take from us a better . 3. How false Pleasures are , which only embrace us to strangle us . 4. How deceitful Honors are , which lift us up , to cast us down .

It is the sublimity of wisdom to do those things living , Hic est apex summae sapientiae , ea viventem facere ; quae morienti essent appetenda . which are to be desired and chosen by dying persons . Let every man in the address to his actions , consider , whether he would not be infinitely troubled that death should surprise him in the present dispositions , and then let him proceed accordingly .

Austin with his mother Monica was led one day by a Roman Practor to see the Tomb of Caesar . Himself thus describes the Corps : It looked of a blue mould , the bone of the nose laid bare , the flesh of the nether lip quite fallen off , his mouth full of worms , and in his eye-pits two hungry toads , feasting upon the remanent por●ion of flesh and moisture ; and so he dwelt in his house of darkness . This meditation might be a means to allay our sinful appetites , make our spirits more sober and desires obedient .

But some are as unwilling to meditate of Death , as a child to look into the dark : If they make their Will , they think they are nearer to it . But let us acquaint our selves with Death ; as when a horse boggles , we ride him up to the object . Yea ( as Christ said , when the Disciples were afraid , ) let us handle it and see . Omnem crede diem tibi diluxisse supremum . And let us always be ready , in what corner soever we are , that when God calls , we may with Abraham say , Behold , my Lord , here I am . Death , like the stream of Jordan between us and our Canaan , runs furiously , but stands still when the Ark comes . Blessed is the death of those , that have part in the death of Christ .

Death every where expecteth us : If thou therefore be wise , Mors. ubique nos expect●● ; tu , fi saplens cris , ubique illam expectabis . Senec. Heb. 9.27 . do thou expect Death every where . To this end , remember Austins admonition ; Be afraid to live in such an estate , as thou art afraid to die in .

It is appointed unto men once to die .

Purgatory .

Lo , say some , ( quoting Heb. 9.8 . ) Heaven was not opened in the time of the Law , till the passion of our Saviour Christ : therefore the Patriarchs and others that died then , went not to Heaven , but were in a place of Rest distinct from Heaven . This is their Limbus Patrum , which they have forged .

But quickly to stop their mouths : It is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A gate in the Kings Pallace may be opened , though not known . The way to the Holiest of all , that is to Heaven , prefigured by their Sanctum Sanctorum , was not yet manifested ; it was obscured under Types and Figures , darkly revealed to them .

That one place of Scripture following , puts out the very Fire of Purgatory : For if all Believers die in Christ , and are blessed , and that presently ; then none are to be purged .

Blessed are the dead which die in the Lord , Rev. 14.13 . from henceforth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. è vestigio , ab ipso mortis tempore ; à modo , à modo jam .

Burial .

It is the last office of love , to bring the deceased Saints honorably to their long home ; to lay them in their last bed , to put them into the grave , as into an haven and harbour , where they may rest from their labours . This is to deal kindly with the dead .

In hoc peccatur bifariam . Lavat . 1. Si prorsus contemnatur , ut Diogeniani fatiunt , jubentes se in aquis , aut in sterqùilineum projici . 2. Qui nimium tribuunt sepultura , ut illi qui miris ceremoniis consecrarunt , ut afficere dixerunt animam , nisi in consecrato corpora fuerint sepulta . Media tenenda via : Si possimus habere honestam sepulturam , nè contemnamus eam : Si corpus avibus aut feris projiciendum intelligamus , rem Deo committemus , cujus ( ut Psaltes dicit ) terra est & plenitudo ejus .

It hath been ever the fashion , to be careful of Burial . The Jews anointed their dead bodies , wrapt them in Syndon , laid them in covered Sepulchres hewed out of stone : The Egyptians embalmed and filled them with odoriferous spices , reserving them in Glass or Coffins ; the Assyrians in Wax and Honey : The Scythians carried about the cleansed Carkasses to the friends of the deceased , for forty days , with solemn banquets : The Romans used Funeral honors and ceremonies with ointments , images , bon-fires of most precious woods , sacrifices and banquets , burning their dead bodies ; wherein they were excessive , until about the time of Theodosius , laws were enacted to restrain the excess . None neglected it , but savage Nations , In the womb a foot contents us , three foot in the cradle : though betwixt the cradle and the grave , a whole world not contents us . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sepulchrum domus mea . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eccl. 12.5 . Domus saculi , sive aeternitatis . as Bactrians , which cast their dead to the dogs ; some varlet Philosophers , as Diogenes , who desired to be devoured of fishes ; some dissolute Courtiers , as Mecoenas , who was wont to say , Non tumulum curo , &c. And as another said , De terrâ in terram , & quavis terra sepulchrum .

The place of Burial is called by S. Paul , seminatio , in respect of the assured hope of Resurrection : Of the Hebrews , The house of the living ; As a Church-yard is called of the Germans , Gods acre or field , in the same respect . In the like sense Tombs were called Requietoria , Ossuaria , Cineraria domus aternae . Of Lucian , Camps and Cottages of Carkasses , scoffingly .

It is remarkable , that the first purchase of possession mentioned in Scripture , was a place to bury in , not to build in . Joseph of Arimathea had his Tomb in his garden , to season his delights ( very like ) with the meditation of his end . The Egyptians had a Deaths-head carried about the table at their feasts . The Emperors of Constantinople had a Mason came to them on their Coronation-day , with choice of Tomb-stones , and these verses in his mouth .

Elige ab his saxis ex quo ( Invictissime Caesar ) Ipse tibi tumulum me fabricare velis .

Our first Parents made them garments of fig-leaves ; but God misliking that , gave them garments of skins : And such did the austere Baptist wear , to discover our mortality .

Want of Burial , Senec. ad Martiam . the Jews accounted worse than death ; the Romans , extreme cruelty . Immanitatis est Scythicae non sepelire mortuos .

Alexander the Great lay unburied thirty days together : His Conquests above ground , purchased him no title for habitation under ground . So Pompey the Great ; of whom Claudian , Nudus pascit aves , jacet en qui possidet orbem , Exiguae telluris inops —

Of Tiberius the Emperor it is storied , That he was so hated for his Tyranny , that when he was dead , some of the people would have had him thrown into the river Tiber ; some , hang'd up in an ignominious manner ; others also made prayer to mother Earth , to grant him now dead , no place but among the wicked . Contrarily , when Dio died , the people of Syracuse would have gladly redeemed his life with their own blood ; which because they could not , they buried him very honorably , in an eminent place of their city .

The Romans of old , after the Funeral solemnities ended , ( which were very many , ) used to take their farewell of the dead body in these words ; Vale , vale , vale : nos te ordine quo natura permiserit sequemur .

To have a comely burial , is a great blessing . It was threatned upon Jehojakim the son of Josiah , as a curse , that he should be buried with the burial of an Ass , drawn and cast forth beyond the gates of Jerusalem , Jer. 22.19 . It is like , that man had lived like a beast ; and God threatens him by name , that when he died , he should be used as a beast . True it is , they whose souls are with God in heaven , Facilis jactura sepulchri . may be without a burying place on earth ; The bodies of many of the servants of God , have been , and may be scattered upon the face of the earth , like dung , according to that , Psal. 79.2 . Yet even then unto them , there is this blessing reserved , beyond the blessing of a burial , They are laid up in the heart of God , and he takes care of them ; yea , He imbalms them for Immortality , when the remains of their Mortality are troden under foot , or rot upon a dunghill .

Then shall the dust return to the earth , as it was ; Eccl. 12.7 . and the spirit shall return unto God , who gave it .

Resurrection .

It was not possible that Christ should be holden of death . Act. 2.24 . This impossibility sprang chiefly from an utter inconsistencie with the righteousness and goodness of God , to suffer a Person so innocent and holy as Christ was , and withall , having fully accomplished what he undertook by dying , to remain any longer in the bands and prison of death . For , this act of raising of Christ , is to be looked upon as an act of righteousness and equity , as well as of power .

Again , there was necessity for it on Gods part too , by way of design or wisdom , viz. to accommodate the great end of glorifying himself , in the salvation and condemnation of men . They that are saved , could not be saved ( at least on such terms ) without being justified : Justified they could not be , without believing : Believe they could not , but by and through the rising again of Christ from the dead . Hence , 1 Pet. 1.21 . Rom. 4.25 . Thus the righteousness and wisdom which together shine forth in it , give as it were a gracious lustre , and set off , to the Power that appeared in it .

Basil saith , that the Resurrection of the body is a Creation . And he shews that there are three sorts of Creation : 1. When a thing is made of nothing , as in the first Creation . 2. When a thing of evil is made good , as in Regeneration ; Create in me a clean heart . 3. When the bodies shall be raised out of the dust , at the Resurrection . The first is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and the Resurrection is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a new creation .

There be several Pillars for the Resurrection to lean upon . Resurrectio mortuorum , fiducia Christianorum . 1. The Power of God ; Idoneus est reficere qui fecit . 2. The Justice of God , Psal. 58.11 . 3. The solemn Funerals that be in all Nations : When we go to a Burial , we go to a lowing of seed . 4. The Resurrection of Christ , 1 Cor. 15.20 . Facilius est restituere quàm constituere . The First-fruits , the Head , the Husband is in heaven ; therefore the second fruits , the members , the Wife shall be there also .

Adde hereunto , 1. Bonitas Dei ; Absit ut Deus , manuum suarum operam , ingenii sui curam , afflatus sui vaginam , libertatis suae haeredem , testimonii sui militem , Tertul. Spiritus sancti templum in aeternum destituat exitium . 2. Exempla resurgentium , in the Old and New Testament . Christ raised up three : The one in demo , the daughter of Jairus ; the other in feretro , the Widows son of Naim ; the third in sepulchro , which was Lazarus , when he began to stink . These are praeludia nostrae resurrectionis . 3. Dulcis titulus mortis ; 1 Thess. 4.13 , 14. Joh. 11.12 . The dead are but asleep .

Quaedam partes ab animantibus divulsae , Zanard . de gen . & corrup . arte medici iterum reliquis uniuntur : Imo D. Aug. super Psal. 101. Refert à quibusdam traditum , Pelicanum restro pullos suos occidere , sed post seipsum sauciando sanguinem effundere , eoque super pullos effuso , eos ad vitam revocare . Deus pari modo nuntium nobis mortem mittit , ut ad vitam restauraret .

In Ireland there are birds called Martins ( as some write ) which if they be hung in a dry place when they are dead , Grimst . p. 34. they renew their feathers every year . The husbandman prizeth as much the corn sowen in the field , as that which is in the garner . Tertul. Dies moritur in noctem , & tamen rursus cum suo cultu , universo orbi reviviscit . Hinc , Job 17.12 . Post tenebras spero lucem .

Fear not ( saith God to Jacob , Gen. 46.4 . ) to go down to Egypt , for I will go down with thee , and I will also surely bring thee up again . The like may be said to every godly person , going down to the grave .

All shall rise again , good and bad . Cain shall rise with the same hand wherewith he slew his brother : Jezabel with the same body that was eaten up by the dogs : Rabsekeh with the same tongue wherewith he railed on the God of Israel : Judas with the same lips wherewith he traiterously betrayed our Saviour Christ . Such like as these shall rise with horror of conscience : But the godly that have stuck to Christ , shall rise with comfortable consciences .

Sive comedo , Hierom. sive bibo , sive aliquid aliud facio , semper vox illa terribilis sonat in auribus meis ; Surgite mortui , venite ad judicium .

Marvel not at this ; Joh. 5.28 , 29. for the hour is coming , in the which all that are in the graves shall hear his voice ,

And shall come forth , they that have done good , unto the resurrection of life ; and they that have done evil , unto the resurrection of damnation .

Judicium Vltimum .

After the Resurrection comes Judgment . Death were nothing , if there were no Judgment . The Assises were nothing , if there were no Execution .

Dies judicii exinde probatur ; Si non sit judicium , tum non est Deus justus ; Si non est Deus justus , tum non est Deus ; si non Deus , tum non est mundus ; si non sit mundus , tum nulli sunt homines . Sic ratione probatur .

Then shall be signes in the Sun . The Sun of Righteousness appears in three signes , Viz. 1. Leo , Roaring in the Law , as the people could not endure the voice thereof . 2. Virgo , Born of a Virgin in the Gospel . 3. Libra , Weighing our works in his ballance , at the last and dreadful Audit .

Which Bernard uttered elegantly , saying , Christ comes three manner of ways , Viz. 1. Ad homines . 2. In homines . 3. Contra homines .

Christ ha tha fourfold Exaltation ; and the last is the greatest , Viz. In 1. Mount Tabor , his Transfiguration . 2. Jerusalem , his Resurrection . 3. Mount Olivet , his Ascension . 4. The Clouds , his coming to Judgment .

If the Queen of Sheba condemned the men of that age , how shall she condemn us ? She was a Queen , and we but Subjects : she left her kingdom and country ; we sit under our own vines , under our own fig-trees , in our own soil , in our own country : she came from the farthest part of the earth to Solomon ; but Christ cometh from heaven to see us : she was moved only by his fame ; we both hear Christ in his Word , and see him in his Sacraments : she coming to Solomon , brought presents ; Christ coming to us , gives us rewards : she came to behold Solomon a meer man ; but we may behold Christ God and Man : A greater than Solomon , greater in wisdom , for never man spake as he did ; He did all things well , therefore greater in might , He made the deaf to hear , the blind to see , the lame to go , &c. never man did as he did ; Greater in Majesty , for Solomon in all his royalty was but a type of our King coming in the clouds . Without repentance surely this Queen shall arise up with a witness in judgment against us , and condemn us , at the dreadful day .

Poena damni poenalior est quàm poena sensus . If Esau , Erugiit clamore magno . to see his younger brother Jacob to have got the blessing , roared with a great cry , out of measure ; how loud will the Reprobate roar , when he shall behold the Saints ( figured in Jacob ) to have got the benediction of the Heavenly Father ? Venite benedicti , —

If Belshazzar , at the sight of an hand-writing against him , which only concerned the losing of his temporal Kingdom , was so changed in his look , and troubled in his thoughts , that the joints of his bones were loosed , and his knees smote one against another ; how shall the Reprobate be perplexed in his wits , and crossed in his will , when he shall see and hear Christ thundring out against him , Ite maledicti , — Memento , 1. Peccati , ut doleas . 2. Mortis , ut desinas . 3. Divinae justitiae , ut timeas . 4. Misericordiae , ne desperas .

Above all , remember those four last things , viz. 1. Death . 2. Judgment . 3. Heaven . 4. Hell .

But the chiefest is Judgment ; for all the rest attend it : Death is usher to Judgment , going before ; and Hell the execution , following after . Death would not be so fearful , if Judgment did not follow ; Hell would not be so painful , if Judgment went not before .

Italians , in great Thunder , use to ring their Bells , and discharge their Canon-shot , that the roaring of the one , may lessen the terror of the other . In like sort , Satan hangs tinkling cymbals in our ears , and delights us with the musick and vanities of this world , that we may forget the sonnd of the last Trumpet .

There is a threefold Judgment , saith Aquinas ; 1. Discussionis . 2. Condemnationis . 3. Absolutionis .

It 's good for every man to judge himself in the two first ; He must examine himself , and upon examination , condemn himself .

The certainty of Judgment may teach us , not to be too curious , or careless : It is a kind of sacriledge , to pry into Gods holy place , his secret Sanctuary . Non judicium luti , sed figuli . To determine who shall be saved , and who shall be damned , is not belonging to the Clay , but the Potter ; in whose power it is to make of the same lump one vessel of honor , another to dishonor .

Austin desired to see three things especially , viz. 1. Rome in her glory . 2. Paul in the Pulpit . 3. Christ in the flesh .

So let us desire three things , 1. The conversion ( or else confusion ) of Rome and Babylon . 2. The consolation of Israel and all Gods chosen . 3. The coming of Christ , not in the flesh , but unto Judgment .

Oh that happy and merry Day ! Act. & Mon. said Robert Samuel Martyr .

It is called Eternal Judgment , Heb. 6.2 . Because , 1. It is of things eternal , Eternal life , or eternal death . 2. The Sentence of that Judgment is eternal ; Elect and Reprobate go eternally to the place appointed . 3. The Judge is Eternal . 4. The persons judged are eternal ; some to enjoy eternal happiness , and some to suffer eternal punishment . The Judgment it self is not eternal , it lasteth not ever ; but the fruit and event of it is eternal . Oh that the cogitation of this Judgment were deeply fixed in the hearts of us all !

Momentaneum est quod delectat , aeternum quod cruciat . What shall the Fornicator get ; enduring an ocean of torture , for a drop or dram of pleasure ?

The total sum is , The breach of all the Commandments . If these Accounts be not crost in this life , we shall never have our Quietus est in the life to come .

The times of ignorance God winked at , Act. 17.30 , 31. but now commandeth all men every where to repent :

Because he hath appointed a day , in the which he will judge the world in righteousness , by that man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead .

Eternal Life .

Electra in Senec. movet hanc quaestionem , Mortem aliquid ultra est ? Cui respondet Aegisthus , Vita , si cupias mori . Ethnicus resurrectionem , vel saltem vitam aeternam agnoscit .

Contemnenda est omnis injuria praesentium malorum , Cypr. fiduciâ futurorum bonorum . We that have received the first-fruits of the Spirit , sigh and sob by these waters of Babylon , because we cannot sing the Lords song in a strange land ; but then we shall sit and shine in the Kingdom of Heaven , with Albs of innocency on our backs , Palms of victory in our hands , Crowns of glory on our heads , and Songs of triumph in our mouths : Then shall we enter into the Holy of holies , then shall we celebrate the Sabbath of Sabbaths , then shall we sing the Song of songs , which none can learn , but those that are redeemed from the earth .

Vita aeterna est vita vera . Prima vita , primum bonum , & ultimum malum : Secunda vita , primum malum , & ultimum bonum habet . Hug● de sanct. vict. The first life , hath first good , and afterwards that which is evil : The second life , hath first evil , and afterwards good .

This life , Christus 1. Promisit , Luk. 12.32 . 2. Promeruit , Rom. 6.23 . 3. Praeparavit , Joh. 14.2 . 4. Inchoat , Joh. 6.47 . 5. Reddet , Joh. 11.25 .

This is the promise that he hath promised us , Dav. in Coloss. 1 Joh. 2.25 . even eternal life .

Caelum

Heaven is three-fold , where 1. Fowles are , the airy heaven , Gen. 1.30 . 2. Starres are , the firmament , Gen. 1.17 . 3. Souls are , the glorious , or heaven of heavens , 1 Kings 18.27 .

Heaven is not obtained by chance , as the Milesian fisherman got the golden tripos .

Assurance of heaven is to be got three manner of wayes , 1. By faith , 1 Pet. 1.9 . Receiving the end of your faith , even the salvation of your souls . 2. By conformity to Christ , Rom. 8.29 . For whom he did foreknow , he also did predestinate to be made conformable to the image of his Son . 3. By the sealing work of the Spirit , Ephes. 1.13 . After that ye believed , ye were sealed with the holy Spirit of promise , cap. 4.30 . unto the day of redemption .

In the world if a man purchase a Lordship , his heart is alwayes there ; he pulls down , he builds , he plants . Christ hath bought the Kingdom of Heaven for us , and hath paid for it at an high rate , even with his most precious blood ; Anselm . where he hath prepared mansions for us , that are Denisons ; All our joy therefore should be there : Corpore ambulantes in terra , corde habitantes in Caelo .

Nonius chose rather to lose all his honours and fortunes , than to quit his Opal Ring to Anthony : But a far fairer Jewel is the Kingdom of God ; so sweet and precious , that it deserves the selling of all we have , and running into any hazard for it .

Luther gave his opinion the day before his death , that in heaven we shall know one another ; because Adam knew Eve at first sight .

Lay up for your selves treasures in heaven , Mat. 6.20 . where neither moth nor rust doth corrupt ; and where thieves do not break through , nor steal .

Heavens Glory

The Christalline walks of that new City , are not for muddy feet ; nor shall lust-infected eyes look within those holy doors , Rev. 21.27 . There is a room without for such , cap. 22.15 . a black room for black works , God will not set a golden head on earthen feet ; give the glory of heaven to him that delights in the glory of earth ; The Angels , those Caelestial porters , that carry the souls of the Saints , as they did the soul of Lazarus to Abrahams bosome , have no commission to pull a wicked mans soul to heaven .

Trajane erected many monuments and buildings , insomuch that Constantine the great in emulation was wont to call him Parietaria the Wall-flower , because his name was upon so many walls . Babels Tower raised an head of Majesty 5164 , Heyl. Geog. paces frow the ground , having its basis and circumference equal to the height : the passage to go up went winding about the outside , and was of an exceeding great breadth ; there being not only roome for horses , carts , &c. to meet and turn , but lodgings also for man and beast ; and ( as some report ) grasse and corn-fields , for their nourishment . Pharos a watch-tower in Egypt , was built by Ptolomie Philadelph , all of white marble . Plin. l. 36. c. 12. The work of those famous Pyramides ( though it do not appear who were the founders ) was stupendious and admirable , and is remembred by many ancient writers . Yea , the seven wonders of the world were wonderfull , being made meerly for a name ; But well did Agathocles , who caused his statue to be composed on this manner , Caput de auro , innuendo regis dignitatem , brachia de ebore , Plutarch . intimando ejus venustatem ; Caetera linimenta de aere , denotando strenuitatem ; Pedes verò de terra , indicando ejus fragilitatem ; shewing , man hath no firmer foundation than mutability , here to ground upon ; Only heaven is a City which hath foundations , whose Maker and builder is God , Hebr. 11.10 .

Beautiful for scituation was Jerusalem , in the midst of Judea , and Judea in the midst of the earth ; Sananturilli , qui illic infirmi conveniunt . the very center and navel of the habitable world , say the Fathers . Moreover , in a cold , dry and clear air ; insomuch as they who come thither weak , are made well , saith Kimchi . Called not only the joy of the whole land , because thither the Tribes went up three times a year ; nor only of the East , whereof Jerusalem was held and call'd the Queen , Vrbium totius Orientis clarissima ; but also of the whole earth , Psal. 48.2 . Lumen totius orbis , as one calleth it : But what is this to the heavenly Jerusalem , whose pavement is pure gold , and her walls garnished with all precious stones ?

Some define the perpendicular altitude of the highest mountains , to be four miles ; others fifteen furlongs . Not far from Geneva , is the mountain Jura , whose top is much above the clouds . The Church also is resembled to a mountain , Propter 1. Altitudinem . 2. Securitatem . 3. Ascendendi difficultatem . 4. Immobilitatem .

Mons à movendo , by Antiphrasis , quia minime movet . The Church is as mount Zion , that standeth fast for ever , and cannot be removed . What then is the excellency of the Church triumphant ? When Saint Peter was on mount Tabor ; where he saw but a glimmering of the joyes of heaven , he was so ravished with it , that he cried out , Master , it is good for us to be here , let us here make our Tabernacles .

When the Emperor Severus souldiers , were for greater pomp in a triumph , to put on Crowns of Bayes ; one Christian souldier wore his on his arme , refusing to put it on his head ; and being demanded the reason , answered , Non decet Christianum in hac vita coronari . Upon this occasion Tertullian wrote his book , De corona militis .

Eternal life is called a Crown , for its 1. Perpetuity ; for a Crown hath neither beginning nor ending . 2. Plenty , as the Crown compasseth on every side , so there is nothing wanting in this life . 3. Dignity , eternal life is a Coronation-day .

What a rise is here , for dust and ashes to be raised to the glory of heaven ? As the Disciples said , did not our hearts burn ? Do not your hearts leap to think of a Crown ? Si tanta , If the soul ( saith Austin ) be content to suffer so much ; to enjoy things that are made to perish ; how much more should we be content to suffer , for that that cannot perish ? If men will suffer so much for the flesh , what should we suffer for the immortality of the soul ? for the gaining of heaven ? for the Crown ?

That was the Motto of the Emperor , when he had one Crown upon the sword , and the other Crown was on his head ; Tertiam in Caelis . The Sain's may have the Crown of tribulation here , but the other Crown , the Crown of life , that is for another world . Blessed is the man that endureth temptation , for when he is tried , Jam. 1.12 . he shall receive the Crown of life , which the Lord hath promised to them that love him .

Wicked ones may have many times some flashings of joy , but when in the height of it , they are then big-bellied and ready to travel of some sorrow : contrariwise , Christs servants have many griefs and qualmes come over their heart ; but it is then with them , as with women near their time of bringing forth ; they are in travel with some joy . And yet our joy will never be full , till we come to enjoy the beatifical vision . Our joy here , is only in hope and expectation ; nor can it be full , till we come to the fruition of what we expect .

Hence it is , that all we have here is but a tast , then we shall drink deep of the river of pleasure : Now we have only the first-fruits , hereafter our joy shall be as the joy of harvest : Now the joy of the Lord enters into us , but then it is , we shall enter into the joy of the Lord : and be , as it were , swallowed up in the boundlesse ocean of that joy .

The place of Celestial glory , in space is most ample , in matter most sumptuous , in shew most glorious ; whose foundations are precious stones ; and the whole City of most pure gold , the gates of Smaragds and Saphires , the streets of no lesse price and beauty : There is no darknesse , for the Sun of righteousnesse , which knows not to be hid , doth ever send his beams into it . Now if the fabrick of the earth , which it but a stable for beasts , an exile and valley of tears , hath so much beauty , that it strikes him that contemplates it into admiration and astonishment ; if the Sun , the Moon and Starres shine with such brightnesse , what shall then our heavenly Country do , not the habitation of servants , but of sons ; not of beasts , but of blessed souls ?

How amiable are thy dwellings , O Lord of hosts !

There is nothing present that offends , nothing absent that delights . Quicquid amabitur , aderit ; & nihil desiderabitur , quod aberlt . Bern. In which place or Quier sit Angels , Archangels ; Principalities , powers , Dominions , Vertues , Thrones , Cherubims and Seraphims , whereof there is such a multitude , that Daniel saith , Thousand thousands serve him , ten hundred thousand assist him ; Where are all the Patriarch , Prophets , Apostles , Martyrs , Virgins , Innocents ; so many , that John said , they could not be numbred .

Prefer not then the pleasures of this life , which are momentany , before eternal ; Bern. What delights us in this world is transitory , but the sorrow that shall ensue upon it , is to all eternity .

The mark at which the Saints should shoot , is to be configured to Christs transfiguration . Tum Deus implebit animam rationalem lute sapientiae , concupiscibilem justitiae , irascibilem perfectâ tranquilitate .

Eye hath not seen , nor ear heard , neither have entred into the heart of man , 1 Cor. 2.9 . the things which God hath prepared for them that love him .

Gehenna .

That there is an Hell , is not only clear from testimony of Scripture , Deut. 32. Psal. 9.18 . Psal. 11.6 . Matth. 23.33 . 2 Pet. 2.3 , 4. Jude 6. Facilis descensus Averni , &c. Virgil. Aeneid . l. 6. But also of very Heathens themselves , who , though they could not tell distinctly ; ( as never being acquainted with the Word ) yet by the glimmering light of Nature , they had some fancies and apprehensions of this place of the damned .

Hence they had one called Pluto , the chief person in hell ; and Charon the ferry-man of hell ; And Aetua , which they fancied to be hell ; Saxum ingens volvunt alii . And hell it self to be a continual rowling of stones upon dead bodies , with many other fancies . — Inque tuo sedisti Sisyphe saxo . Ovid. Metam . l. 10.

But to let them passe ; such a woful place there must needs be . 1. That so the wicked may receive proportionable punishment both in soul and body , That of Jerom was not true , Infernum nihil esse , nisi conscientiae horr orem . to the sins they committed here upon earth . 2. Therefore of necessity there must be an hell , to keep men to all eternity ; that by their everlasting torments Gods justice might be satisfied , which otherwise it could not be , 2 Thes. 1.5 . 3. The very tetrors of conscience , that are in wicked men ( at least when they are dying ) declare there is a hell , a place of torment provided for them .

There are many words in Scripture by which hell is exprest : 1. Sheol , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the grave , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 we lye buried there in a second death . 2. Abaddon , all are there in a perishing state . 3. Tsalmaveth , or the shadow of death ; death never triumphs so much in its strength , as it doth in hell . It s the strength and power of death . 4 Etachtithrets , signifying both the lowest and most inferior earth , whence hell is called the bottomlesse pit : And also it imports fear , vexation and trembling ; hell is a land of trembling , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is a land of fear . 5. Bor shachath , that is , the pit of corruption , though the wicked shall be raised immortal , yet filthinesse shall be upon them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 6. Erets Nesciah , the land of forgetfulnesse ; God will remember them no more to do them any good ; but to their torment and confusion , he will remember them for ever . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 7. Erets choscec , a land of darknesse , Darknesse was their choyce in this life , and it shall be their curse in the next . 8. Gehinnom ( whence the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from the valley of Hinnom , in which the Idolatrous Israelites did sacrifice their children with horrible cruelty .

There are other terms which set out Hell this place of the damned ; As , Unquenchable sire , Dicitur stagnum quia ut lapis mari , ita animae illue immerguatur . Anselm . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2 Kings 23.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Luke 3.17 . A Furnace of sire , Matth. 13.42 . A Lake of fire , Rev. 19.20 . Eternal fire , Jude 7. Utter darknesse , Matth. 22.13 . The blacknesse of darknesse , Jude 13. Chains of darknesse , 2 Pet. 2.4 . Damnation , Mat. 23.33 . A place of torment , Luke 16.28 . Wrath to come , 1 Thes. 1.10 . A Prison , 1 Pet. 3.19 . Tophet , Isa. 30.33 . A bottomlesse pit , Rev. 9.1 . The second death , Rev. 2.11 . Destruction , Matth. 7.14 . Everlasting punishment , Matth. 25 , 46. Corruption , Gal. 6.8 . So that Hell is a place of torment ordained by God for Devils and reprobate sinners , wherein by his justice they are deprived of his favour , and confined to everlasting punishment both in soul and body .

If any ask , whether Hell were created of God ? I answer , Consider Hell as a place simply , And it is very probable , that Angels falling , & hell making was both together . it was created at first by God , when he distinguished all places ; but as it is Hell , a place of torment , it was not so by creation : Satan and mans sin brought that name and use unto it ; And thus Tophet may be said to be prepared of old , as a punishment for sin , and a place for justice to be inflicted upon sin committed against God .

For the locality of Hell ; all agree in this , that there is such a place ; only where that place of the damned should be , Omnia entia sinita necesse est in aliquo ubi . there are variety of opinions about it .

Gregory Nyssen and his followers hold it is in the air , groundlesly grounding on Ephes. 2.2 . and cap. 6.12 . Isidore ( but nothing probable ) will have it under the Globe of the earth . A third ( confutable enough ) in the valley of Jehoshaphat , from Joel 3.12 . A fourth opinion ( owned of many learned men , but without foundation from the Word ) is , that Hell is in the very center of the earth . Others with Keckerman , that Hell is in the bottome of the Sea , this they build upon that phrase , Matth. 8.29 . Luke 8.31 . Aug. lib. 2. Retract . c. 24. This indeed seems to carry some show of reason , but cannot be the sense of the place .

Those that write with most sobriety , say only in general , Gehennam esse locum subterranenm .

The truth is , Scripture doth not relate the very particular place where Hell is , and perhaps it is concealed , to prevent curiosity in many , to keep faith in use and exercise , as also to rouze men from security , and to make them fearful of sin in every place : yet there is warrant enough for the belief of two things in general . 1. That there is such a place as Hell , that is , a place distinct from Heaven . 2. That this place wherever it is , it must be below Heaven , Prov. 15.24 . Luke 8.13 . Rev. 14.11 . Job 11.8 . Deut. 32.22 . Psal. 55.15 . If any should aske any farther , I answer in anothers words , Vbi sit , sentient qui curiosiùs quaerunt . where it is , they shall find one day , who over-curiously enquire . At least , I may say as Socrates did , I was never there my self , nor spoke with any that came from thence .

Let us labour more to avoid Hell , than endeavour to find out the place where it is ; else Hell ( where-ever it is ) will find us out . Though we know not the place for certain , yet we may certainly know this , that sin is the very high road to Hell , and the direct way thither , Prov. 7.26 . And let us take heed of sin in every place , seeing we know not where the particular place of Hell is . Hell follows sin at the heels . If we sin against God , God knows how near Hell we are . A guilty and galled conscience , joyned with a profane wicked life ; is the lively picture of Hell it selfe . Gebenuâ nihil grovius sed ejus me●● nibil u●●lius .

Hell is called by the Latins , Infernus , ab inferendo , from the Devils continually carrying in souls to that place of torment .

I conclude with Chrysostom , There is nothing more grievous than Hell , but nothing more profitable than the fear of it .

Tophet is ordained of old , yea , for the King it is prepared , Isa. 30.33 . he hath made it deep and large : the pile thereof is fire and much wood ; the breath of the Lord like a stream of brimstone doth kindle it .

Hells Torments .

We silly fishes , see one another jerked out of the pond of life , by the hand of death : but we see not the frying-pan and the fire that they are cast into , that die in their sins , and refuse to be reformed . Cast they are into utter darknesse . Vtinam ubique de Gebennâ dissereretur , non enim sinet in Gehennam incidere , Gebennae meminisse . Oh that men knew more of it ! and did believe in any measure that eternity of extremity that is there to he endured ! Oh that they were wise , that they understood this , that they would consider their latter end ! Oh that they would be forewarned to flie from this wrath to come ! He that doth but hear of Hell ( saith Nyssen ) is without any farther labour or study taken off from sinful pleasures . But if a man had but once a glimpse of it , it were enough ( saith Bellarm. ) to make him not only turn Christian and sober , but Anchorite and Monke ; to live after the strictest rule that can be . But alas ! we cannot get men to think of it , till they be plunged headlong into it .

Esse aliquos manes , &c. — . Nec pueri credunt nisi qui nondum are lavantur . Juvenal .

No , though one should come from the dead to testifie unto them , they would not be perswaded , Luke 16.31 .

What the torments of the damned in Hell are , Non mihi si centum linguae , si ferrea vox , non Omnia . poenarum percurrere nomina possum . is a Quaere may make any heart tremble . If a man had the tongue of men and Angels , he is not able to unfold the extreme misery of a tormented soul . To say something , the torments of the damned , they are twofold , Viz. 1. Privative . or 2. Positive .

Either punishment of losse , or punishment of sense ( as the Schoolmen call it . )

For the first , great is their losse ; they lose , and are deprived of , 1. The favourable presence of God , which is more than a thousand worlds . 2. The company of Saints and Angels for ever , Matth. 22.13 . cap. 25.41 . 3. Heaven the place of blessednesse , Luke 16.20 . 4. All pity from God and Christ , and the Saints of God , Prov. 1.16 . Psal. 52.8 . Rev. 14.10 . Nec Creator nec creatura ulla erga damnatos afficientur sympathia . 5. All hope of recovery .

And for the second , Consider but 1. The variety of the torments , ten thousand wayes . 2. Universality , to afflict both body and soul in all the parts and powers thereof . 3. Extremity , lying under the guilt of sin but an hour or two , made the Son of God sweat drops of blood . 4. The society with whom tormented , Devils and damned souls , 5 , The continuance of these torments , without intermission , Rev. 20.10 . 6. The quality of the place , a prison of darknesse , &c. 7. The cruelty of the tormentors , Mat. 18.34 . 8. The eternity of all this . These make the torments of Hell to be dismal indeed .

That the torments of Hell are eternal , Scripture speaks it , Matth. 18.8 . Jude 7. Matth. 25.6 , 2 Thes. 1 , 9. Dan. 12.2 . And Reason confirmes it ; Because , Quamdin calum , erit caelum , inferi erunt inseri . quadiu caelum beablt sanctos , tamdiu improbostorquebunt inferi . 1. The justice of God , which they have wronged , can never be satisfied . 2. Wicked will sin to all eternity . Sin is like oyl , and Gods wrath like fire , Rev. 14.11 . cap. 16.9 , 11 , 21. 3. The godly shall be in everlasting joy , and their torments shall last as long ; for their condition shall be quite contrary to one another . 4. Every thing that is conducible to the torments of the damned is eternal ; 1. God that damns them , Isa. 33.14 . Rom. 16.26 . 2. The fire that torments them , Isa. 30.33 . cap. 66.24 . 3. The Prison that receives them , Jude 6. 4. The worm that gnaws them , Mark . 9.44 . 5. The sentence passed against them . Adde hereunto , the body and soul that is the subject of torments , is eternal , Rev. 9.6 .

Concerning the punishment of sense , Paena damni poenalier est quàm poena sensus . Aquin. and punishment of losse ; many dispute which of these is the greatest , and most determine that the punishment of losse is greater than that of sense . This losse is a great punishment in this life ; not to enjoy God by saith in Ordinances , promises and dispensations ; Cain complains chiefly of this , Gen. 4.14 . But how woful to be excluded the presence of his glory !

If any ask , why eternal punishment in hell , can be just for sin committed in time ? I answer , Peecare si velis tu in aeterno tuo punire aequam est te Deum in aeterno suo . True it is , the whole time of a mans life , in which sin is committed , is but a short time , a nothing to eternity ; yet this is a rational demonstration of the justice of God , in awarding eternal punishment for sin committed in time , because if they could have lived to eternity , they would have done evil to eternity . Did not the grave stop such a man , his heart would never stop him from sin . Wicked men do evil as they can , and as long as they can . Seeing then , there is a principle in man to sin eternally , it is but just with God if he punish him eternally .

O quàm diuturna & immensa est aeternitas ! Vbi mors semper vivit , finis semper incipit , spe sublata sola manet aterna desperatio . Drexel . A child with a spoon may sooner empty the Sea , than the damned accomplish their misery . A river of brimstone is not consumed by burning .

There is punishment without pity , misery without mercy , sorrow without succor , crying without compassion , mischief without measure , torment without end , and past imagination .

The torments in hell are all the same , 1. Ratione durationis . 2. Ratione privationis . 3. Ratione expectationis . Yet this is certain , that one shall endure more pain and torment than another ; By Scripture , Mat. 10.15 . cap. 11.22 . Luke 12.47 , 48. Mat. 23.14 , 15. And Reason , Because 1. Some men commit greater sins upon earth , Aug. than others do , John 19.11 . cap. 15.22 . Mat. 7.4 . cap. 23.24 . Tantò gravior singulis poena , quantò gravius quisque peccavit . 2. There are degrees of glory in heaven . As those that are most eminent in grace , shall have the greatest degrees of glory in heaven ; So those that are most vile in sin , shall have most torments and punishments in hell , 2 Cor. 5.10 .

Pleasure hath bought complexion , and hath painted her face a damask Rose in a field of Lilies ; but her end ( like the whorish woman ) is bitter as wormwood . Whereunto shall I liken her lovers ? they are like to thieves , that go through a fair flowred meadow to the Gallows : they are like to rivers that run fresh and sweet ( or fishes sporting ) but fall into the salt Sea : Or like to travellers , laid along to sleep under the shade ; but awaking , find themselves scorched with the heat of the removed Sun . When they have ended and lavish't all , at last comes conscience and calls for a reckoning ; then comes death , with a napkin on his sleeve , and his trenclier-knife in his hand , and with his voyder takes all away . If the wrath of God once smoke against you , he will set all your sins in order before your eyes ; that though you turn your back , yet like furies they shall haunt you , and like the Ghost in Jeronimo , cry for revenge ; they shall haunt you , and set no colour before you , but red and crimson ; yea , and throw bowles of blood upon your faces , never leaving you , till they have brought you from a dying life , to a violent and cursed death ; like the poor fish , that feeling the heat of the water , thinks to mend her self , and leaps into the fire .

Would not our hearts bleed within us , to see an army of men marching against the mouth of a Canon , to be wounded , discomfited ; some groaning and crying out ; some slain out-right , and cut off by the middle ; some crawling on the ground , with their lungs peeping out through their sides ; some stooping with their bowels in their hands ; some sliced down their legs ; some cloven down the chin ; some their brains dasht out , and besprinkled on the drumme : All these , and thousands such , are but as fleebitings , to that horrid slaughter , and horrible blood-shed of the damned in hell fire .

And when all is done we must dye . A grave onely remaines to receive us . Three cubits are allotted to us . None telluris tres tantum cabiti te expectant ? A little quantity of ground hath nature proportioned , though sometime thou didst possesse as much as ever the tempter shewed Christ . The remainder of mighty Hercules , will scarce fill a little pitcher . When certain Philosophers intentively beheld the tom be of Alexander , Heri fecit ex aurò thesaurum , hodie aurum ex eo facit thesaurum ; yesterday the world did not content him , to day three cubits contain him . Alcibiades bragging of his lands , Socrates carried him to the Map of the world , and bid him demonstrate them , but he could not find them , for alas , Athens it self was not discernable . This earth would serve the wicked still ; had they not better lye in rottennesse than combustion ? were not a cold grave more welcome than a hot furnace ? Now they beg not a city , though a little one , a Zoar ; nor a house , though poor and bleak , as Codrus ; nor an open aire , though sharp and irksome , scortched with the Indian sun , or frozen with a Russian cold ; for of such favours there is now no hope : Give them but a mountain to fall on them , or rock to hide them ; and they are pleased . Here is a strange alteration for the wicked , when they shall go from a glorious mansion , to a loathsom dungeon from a table of surfeit , to a table of vengeance ; from fawning observants , to afflicting spirits , from a bed of down , to a bed of fire , they that commanded all the earth , cannot now command a piece of earth to do them service .

God will wound the hairy scalp of him that goeth still in his wickednesse , there remaineth for impenitent sinners , a worme that knaweth the conscience ; and there is prepared for the wicked a fire , which never goeth out ; where is horrour , terrour , weeping , wailing , wringing of hands , gnashing of teeth , continual death , yet those that are there never dye . Tantalus his Apples , Sisyphus his stone , and those ravening Harpies whereof the Poets do speak , are nothing in respect of those torments , whereof the wicked shall tast ; unlesse in this world they do repent , and cast their accounts a fresh .

The pains of Hell ( as a reverend father of the Church observes ) make a four-fold impression in the soules of men ; 1. A carefull fear , that declineth them . 2. A doubtfull fear , that conflicteth them . 3. A desperate fear , that shrinketh them . 4. A damned fear , that suffereth them .

Then the will shall be a hell in it self ; the memory shall be continually troubled with a fixed recordation of things passed , which it once possessed ; the understanding shall be darkned , with innumerable waves of imaginations ; the light shall be affirighted with ugly Devils and darknesse , the hearing , with odious and hideous out-cries ; the smelling , with noisome stinkes , the tast , with raging thirst , and ravishing hunger ; the feeling afflicted in every part with intollerable paines ; in comparison whereof , our earthly fires are no more but painted flames .

Depart from me , is a cursed condemnation , viz. from my Quire of glorious Angels , from the communion of blessed Saints . Apostles , Martyrs and Confessors : from me , from my holy hill : Well may the wretched soul ( Esau like ) weep and howle .

To be secluded from the presence of God , is of all miseries the greatest ; in so much that a father on Matthew saith , Many do abhorre hell ; but I esteem the fall from that glory , to be a greater punishment than hell it self . Better to endure ten thousand thunderclaps , than be deptived of the beatifical vision .

O the madnesse of most ; that will rather lose God and Christ , and heaven and all , than lose a lust ! Lysimachus King of Lacedemonia , being forced to surrender himself , his Army and his Kingdome into his enemies hands , for a draught of water ; ( they being all ready to die for thirst ) when he had drunk his water , he breaks out , O how short a pleasure is this , that for one draught of water , I have lost a glorious Kingdome ! Truly infinite greater cause will the damned have to complain of their losse .

Somethings do perfect a good feast ; viz. Good company , good chear , good place and good time . But all those good things are awanting , Varro apud Gelljum . at the black banquet in the nethermost hell : At other feasts , the more the merrier ; but that 's a sorry supper , where the more the more miserable .

Oh! do not , do not run the hazard of these eternal torments , for enjoying the pleasure of sin for a season . He that playes the thief is a very fool ; it may be , he may not be an hour in stealing the commodity , and yet he may lye a whole year in the Goal for it , and have hanging when all is done . But oh ! how many greater fools are there than these ; that will haply for an hours pleasure , or at the most for a lifes-time ; lye in the Goal and prison of hell , not for a year , but to all eternity ? Suppose that by your unjust gain , you increase your estate , and get large revenews ; if you lose God , what get you ? if you lose a soul , what gain you ? if you lose Christ , what advantageth it you .

We read of a certain salt in Sicilia , Aug. de civit . the which if it be put into the fire , swims as water ; and being put into water crackles as fire . Among the Garamantes , a people dwellidg in the middle of Lybia , we read of a fountain , the which in a cold night is hot , and in the hot day so cold , that none can endure to drink it . And we read of a stone in Archadia , the which being once made hot , can never be cooled . Certainly the fire into which the damned souls are cast , Cupient mori et mors fugit ab illis . and tormented , is without all intermission of time or punishment ; They shall desire to dy , and death shall she from them . Rev. 9.6 .

Propound to thy self a bottomlesse gulfe , hideous to behold , in darknesse dungeon-like , in torments horrible , to the smell most odious , breathing out flames and smoke , which the horrible mountain of Aetna doth in part represent ; with that sulpherous Vesuvius in Naples , As Cassius reports . which belcheth out the inward bowels of the earth , with stones , flames , fumes and ashes ; and that in such sury , as if it imitated the Giants warre , and meant to overthrow the God of heaven , and all his Saints , to draw the sun down to the earth , and turn the night into day . The burning ashes of this hellish place , with the smoke thereof , are reported to choake the birds that flie in the aire , and with the stones thereof hath overthrown many neighbourting Cities whilest the people sate in the Theatre .

The variety and acerbity of hells torments cannot be conceived , much lesse uttered ; where there is no order , but eternal horror ; and horrid blasphemies , which the unhappy souls break our , against God , as an enemy ; against Christ , as a Judge ; against the Saints , as Par●iall . There will be such a noise and tumult , that if we here could but hear it , it would deprive us of all our senses and strike us as dead as stones . Think with thy self , that thou must be amongst serpents , Draggons , Basilisks and other Monsters ; compast in with horrible forms of Devils , who with a perpetual hatred against the damned , heap sorrow on sorrow .

Thomas Bilney a godly Martyr ; did use before his burning , to put his finger into the candle , Act. and Mon. to feel how hot the fire was ; It were good if the desperate sinner , who imagines lewdnesse upon his bed , would consider how he shall endure to dwell in that unquenchable lake , with everlasting burnings .

I conclude with that savory speech of Bernard , Let us go down to hell while we are alive , that we may not go to hell when we are dead . Let those things seize upon our hearts ; If we will think of hellish torments while we live , it is the way to keep from these torments when we dye .

Fear him which is able to destroy both soul and body in hell . Mat. 10.28 .

Where is the place of torment , Luk. 16.28 . Where is everlasting fire , prepared for the Devil and his Angels , Mat. 25.41 . Where is outer darknesse , and shall be weeping and gnashing of teeth , Mat. 8.12 .

Where their worm dieth not , and the fire is not quenched , Mark . 9.44 . Where men seek death , and shall not find it : desiring to die , and death flees from them , Rev. 9.6 .

Be warned to flee from the wrath to come . Mat. 3.7 .

Eternal joy makes eternity but as a moment , as eternal pain will make every moment an eternity .

Let us hear the conclusion of the whole matter , Eccl. 12 , 13 , 14. Fear God , and keep his Commandments , for this is the whole duty of man .

For God shall bring every work into judgement , with every secret thing , whether it be good , or whether it be evil .

FINIS .

EXERCITATIONES THEOLOGICAE : OR , Divine Discourses .

Carefully extracted , and orderly digested into XII . SECTIONS .

Wherein these HEADS are handled : 1. The Express Character of Christ our Redeemer . 2. Gloria in altissimis , or the Angelical Anthem . 3. The Necessity of Christs Passion and Resurrection . 4. The Blessed Ambassador , or , The Best sent into the basest . 5. St. Paul's Apology . 6. Holy Fear , the fence of the Soul . 7. Ordine quisque suo , or the Excellent Order . 8. The Royal Remembrancer , or Promises put in suit . 9. The Watchmans watch-word . 10. Scala Jacobi , or , St. James his Ladder . 11. Decus Sanctorum , or the Saints Dignity . 12. Warrantable Separation , without breach of Vnion .

By HENRY HIBBERT , Preacher at S. Alhallows the Less , London .

Holding fast the faithful Word .

Tit. 1.9 .

Ama Scripturas Sacras , & amabit te Sapientia .

Aug.

LONDON , Printed for , and sold by John Clark , at Mercers-Chappel in Cheapside near the Great Conduit . 1662.

THE EXPRESS CHARACTER OF CHRIST Our Redeemer . HEB. 7.26 . For such an High-Priest became us , who is holy , harmless , undefiled , separate from sinners , and made higher than the heavens .

THis small parcel of Sacred truth , is the Express Character of Christ our Redeemer ; as he is in another sense , of his Father our Maker . Cap. 3. The brightuess of his Fathers glory appeared in him ; the brightness of his , in this . He is Lux munds , Gloria coeli ; the Light of this world below , the glory of that above . Among the whole world of men from Adam until now , none arose like him ; like him shall none arise till he come again . His Conception was without sin in the womb of his Virgin Mother ; so was his Nativity . His whole Conversation upon Earth was holy , harmless , undefiled ; He was separate from sinners , and made higher than the heavens .

Of none of the sons of men may thus much be said , because proper unto him , who being the Eternal Son of God , was by Divine dispensation and the power of the most High , made the unspotted Son of Man : None but such a one could possibly be an High-Priest to procure a perfect peace for us sinners with our justly incensed God . The first Man was the first ordered Priest ; who for his disobedient disorder in going beyond his Commission , and violating the sacred League betwixt God and him , was with shame enough degraded . 'T is the constant practice of Divine justice , what is recorded 1 Sam. 2.30 . Them that honour me , I will honour , saith the Lord ; and they that despise me , shall be lightly esteemed .

Neither was this Adam's case alone ; All mankind whose person and cause he did undergo , feel the smart of that extream loss : This lost the Priestly dignity , and that Covenant ceased by reason of transgression : So that God was no more their God , their King ; nor they his people , or a Kingdom of Priests to him . The Priesthood ended ; there being not any found in the whole world , of ability to discharge that function , according to the primitive obligation . The sacrifice of Praise and Thanksgiving failed ; Man forgetting his due respects to his Infinite Creator . Invocation on the Name of God by devout Prayers proceeding from a pure heart , vanish'd , through the corruption wherewith the heart of man was miserably infected . In fine , the gracious communication which was , and to be betwixt God and man , received a period , by Adam's ejection out of Paradise for his grand apostacie . As things then went , Mankind was then in a most deplorable state ; if that People be truly reported blest , whose God is the Lord .

To hope for a change into a better , was but vain ; unless God did open the bowels of his mercy , to recelve us into favour and enter into a new Covenant , ( the former being abolish'd , ) a Covenant of Grace : wherefore the Lord commiserating our distress'd condition , did set his wisdom on work to find out a way to free us from lamentable perplexities : To this purpose , a Mediator is appointed by our Judge himself to follicit him , as an Advocate for sinners , whereby to make up the breach● whose part was not ( as the case then stood ) to present an Eucharistical sacrifice for benefits conferr'd on mankind ; nor an oblation of prayers for an augmentation of them ; but to offer up an Expiatory sacrifice for the wrong God received , and a sufficient price for the impetration of our sins remission . To this end , another Priesthood ( as was necessary ) was ordained in mercy ; by the effectual execution whereof , sin committed should be expiated , and an access made for transgressors unto the Throne of grace . And this is the Priesthood only of Jesus Christ the Righteous , who knew no sin , and in whose mouth was found no guile ; Being holy , harmless , undefiled , and separate from sinners .

Before this high Calling should be actually executed by Christ in person , it was the will of our Heavenly Father , 1. That men should be apprehensive of the want thereof , by the conviction of conscience of the multitude of sins , and gravance of them . 2. That the minds of men should be throughly toucht with a longing for it , are it came to the real performance ; yet so , as that in the interposing time , their hopes might be supported against despair , that might spring out of the remorse of conscience for their sins , which would not be taken away , but by that High-Priest which taketh away the sins of the world : Hereupon a Typical Priesthood was instituted for a time , till the fulness of time , called the time of reformation , Heb. 9.10 . determin'd by the most prudent Dispenser of times and seasons , should come : Men of infirmities and subject unto sin , were then by the Law of a carnal precept appointed to offer up for the sons of men , innocent beasts ; in whose death , by the effusion of their blood wherein consisted their life , they did contemplate their own merit . These creatures did not any thing worthy death , as was rightly conceived ; neither could these Sacrifices cleanse the Sacrificers from sin to perfection , as pertaining to the conscience : This was understood ; wherefore then , they could not but conclude , that being they did offer such , they did but give to God under their hands and seals , an acknowledgment of their errors , and a confession of a due debt . Yet seeing God was the Author of the institution of them , and accepted them at their hands , as sacrifices of a sweet smelling favour ; they conceived a lively hope of grace and pardon ; framing with themselves the like discourse to that of Samson's mother , Judg. 13.23 . If the Lord were pleased to kill us , he would not receive a burnt-offering and a meat-offering at our hands . Heb. 10.1 . Bona gratia & gloria . These Figures then being but the shadows of good things to come , not the very image of the things ; did bear up their hopes , and in some measure establish their confidence in him , by whom they expected good things to come . This is the ground of the Apostles reasoning , Heb. 9.13 . If the blood of bulls and goats sanctifieth to the purifying of the flesh ; there 's the shadow : how much more ( see the substance ) shall the blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your conscience from dead works , to serve the living God ?

Here then I am to intreat of my Saviour's Priesthood , whereby eternal Redemption is obtained , that they who are called , may receive the promise of eternal inheritance : A Subject challenging most reverent devotion and care . Now that I may not rove from the Apostle's intended scope , Three things should be handled : 1. Of him , as he is a Priest befitting us ; Such an High-Priest became us . 2. Of his personal qualities , related in the concrete ; Who is holy , harmless , undefiled , separate from sinners . 3. Of his dignity , to which he is advanced ; Made higher than the heavens .

How deep are all men in the guilt of sin , all men enlightned with the knowledge of the truth , easily perceive ; who , when brought to the acknowledgment of this , cannot be so ignorant , as not to know the depth of their misery . The depth of their misery , without the successful Mediation of the Son of God , is their abiding under the wrath of God , which cometh upon the children of disobedience . For the removal whereof , the Supreme Moderator that dwelleth in the Heavens , ruling all things , hath anointed his Son High-Priest , to deal in things concerning men : To whom , as he gave the nations for his inheritance , Psal. 2. Psal. 110. and the uttermost parts of the earth for his possession ; so hath he confirmed him to be an High-Priest for ever , after the order of Melchisedec : From whom , by an heavenly decree , he expected the full discharge of the Priestly function imposed upon him , Sacerdos , q. Sacer dux . the intent and purpose whereof was to bring men to God . And this being the act of Mercy , according to the good pleasure of his will , willing to pass by offences ; his Justice , whose rigor is inflexible , ever loving righteousness , and haring iniquity , steps in to claim satisfaction : This must have been given for the sins of the sons of men , before they could have vouchsafed them any perfect hope of a gracious reconcilement . To join therefore Mercy and Justice together , whereby to end the difference ; the Divine Wisdom concluded , That the punishment due to sin , should be converted into an Expiatory sacrifice ; and this should appease and quiet the one , and make an easie way and entrance for the other . At quarendum Sacrificium , But such a one was to be sought for ; and such a one too as might be , & Sacerdes & Sacrificium , both Priest and Sacrifice .

Here was a work fit only for the scrutiny of the Sacred Trinity , infinitely surpassing the imagination of Man , though never so vast . All the Creatures could neither afford the one , nor the other : An Angel could not be Priest ; Man must , to plead the cause of men with God . Neither could the Sacrifice for man be an Angel , because it was not meet that the death of an Angel should be the expiation of a crime perpetrated by man . Nay further , might it be so , we should ( I believe ) be hardly induced to believe , that an Angelical oblation offered by that Spiritual nature , would profit us : The nature that offended , ought in all equity to purge away the offence , and to suffer for it .

Among Men therefore must the search be made ; but there was little hope to find out one that could , that would sufficiently , effectually undergo so great a task : All were sinners , terrified with the horrid guilt of their accusing consciences , and held captive in the chains of sin , under the tyranny of the Prince of darkness : None of these durst approach to present an offering unto God , who is pure Light ; neither were any of them able , were any willing , to sustain or endure the severe countenance of an angry God , before whom he was to appear . Yet a Man must have done the deed , if ever the deed were done : Hereupon it was agreed upon , that the Son of God , God over all blessed for ever , should be made the Son of man , to be made the Saviour of man ; the worlds Creator should become one of the creatures of the world , to redeem the rest ; fram'd after the similitude of sinful flesh , yet without sin , to take away sin : Heb. 2.17 , 18. Non ignara mali , miseris succurrere disco . In all things it behoved him to be mâde like unto his brethren , that he might be a merciful and faithful High-Priest in things pertaining to God , to make reconciliation for the sins of the people ; who being tempted , might be able to succour them that are tempted .

Now to participate of the nature of Mankind by propagation , he was ( as was requisite ) born of a Woman , an unspotted Maid ; whose womb was the seminary of our happiness ; according to the prediction , Gen. 3. The seed of the woman shall break the serpents head . And not to participate of Mans sin , but to be Holiness to the Lord ; Armin. He was conceived by the Holy Ghost ; Quo nativitas ( saith one ) qua erat supra naturam , sed pro naturâ mirabili excellentiâ , naturam superans , eandem virtute mysterii repararet : Whereby the Birth , which was above the sphere of Natures activity , yet for nature surmounting Nature , through the excellence of a miracle , might repair the same by the unparallel'd virtue of an admired Mystery .

Thus the Word was made flesh ; by whose powerful word , Flesh and all things visible and invisible , in Heaven and Earth , were made . To him the Father of Heaven gave the order of Priesthood ; determining to have no other consideration or price for the ransom of transgressors , but his flesh ; His righteous soul poured out for them , should save theirs . This was the reason why the Angel named him , by command from Heaven , JESVS ; At which reverend and holy Name , carrying in it an intimation of our Redemption , we the redeemed of the Lord , in remembrance of the benefit purchased for as by him , 1 Cor. 6.20 . with a religious lowliness ought to bow to him the soul , the body ; for the Lord Jesus hath bought both . So that I may justifie , with a forein Doctor , Quòd faelix videri culpa possit , quae talem meruit habere Redemptorem ; That sin may seem somwhat happy , that stood in need of , and obtained so prevalent , so worthy a Redeemer .

To make good what hitherto hath been said of the Lords Messias , I must pitch my thoughts upon two points : 1. Upon the manner of ordering Christ Jesus our High-Priest . 2. Upon his efficacious execution of this office .

He was ordered our High-Priest , by covenant , by oath . The first was usual in the ordination of the Levitical Priests ; Cap. 2.5 . My covenant ( saith the Lord by the Prophet Malachy ) was with Levi of life and peace . This other is peculiar to the Priesthood of the Son of God , after the similitude of Melchisedeck's : For those Priestwere made without swearing of an oath ; but this by an oath , by him that said unto him , The Lord sware , and will not repent , Thou art a Priest for ever , after the order of Melchisedeck .

In the covenant on Gods side with Christ Jesus our High-Priest , there are two things : The demand of an act to be performed ; and the promise of a liberal remuneration . The thing demanded of him , was the laying down of life , for the life of the world ; a voluntary submission to the death of the Cross , to free us from the cross of the second death . The thing promised upon performance , was , He should see his seed , Isa. 53.10 . he should prolong his dayes , the pleasure of the Lord should prosper in his hand : He should remain a Priest time out of mind ; and that , according to the order of Melchisedeck ; that is , by the punctual exercise whereof , he should be advanced to the Regal dignity .

The covenant again on our Saviours side with God , consisted also in other two things , answerable to the former : A free promise of yieldance to the demand of his Father , and the acceptation of the promised reward . See his reply , Heb. 10.9 . Lo , I come to do thy will , O God . Which done ( being the shedding of his blood for the remission of sins ) to the lowest step of humiliation and exact obedience ; God did highly exalt him unto glory , to be King of righteousness , and Prince of peace ; Mutus fit oportet qui non laudarit Herculem . giving him a name , which is above every name , that at the name of JESVS every knee should bow , of things in heaven , and things in earth , and things under the earth , &c. Such was his heroick spirit , anointed with the oil of gladness above his fellows , that He endured the cross , and despised the shame , for the joy that was set before him . Of this joy , we with others that believe in him , shall one day have an exuberant fruition ; For to this very end , such an High-Priest became us .

To this Covenant of grace and peace , God addeth an Oath ; which hath its use in this blessed Contract . It tends , 1. To the ratification of this Priesthood , to make it sure . 2. To the demonstration of the immutability and dignity of it .

For the first , Albeit no word of God coming from his mouth , can be taxt of the least inconstancy ; yet is he pleased to imitate men in their manner of contracting in matters of moment ; 1. To raise up our weak hopes to a sublime pitch of assurance in him . 2. That our High-Priest trusting to a double Anchor that cannot be removed , the one of Promise , the other of an Oath ; might with an undaunted confidence sleight the reproach , and undergo the pain that was to befall him .

For the second ; Gods oath exempts both this Priesthood and the second Covenant from all immutability , containing in it a peremptory implicit decree for their eternity . Quicquid juramento confirmat Deus , id aeternum est & immutabile ; Whatever God confirms with an oath , is perpetual and unchangeable . The reason why the Lord did not establish Levi's Priesthood , and the first Covenant of Works , with the sacred religion of a solemn oath , was , because he intended it an alteration in time , to make the Lord Jesus a Surety of a better Testament ; not after the Law of a tarnal Commandement , but after the power of an endless life . By my self have I sworne ( said Abrahams God to him ) in thy seed shall all the nations of the earth be blessed . This Seed is Christ , proceeding from him after many successions of ages and generations ; this Blessing is the Redemption of Man-kind by that seed , term'd the Son of Man in the execution of his Priestly Office ; which is irrecoverable , A Saviour in solidum . by which he is able to save them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the uttermost , that come unto God by him . Faelices nos quorum causà Deus jurare voluit , miseros si ne juranti quidem credimus : Happy are we for whose sakes God would swear ; Most unhappy we , if when he swears we believe him not , but be disobedient .

It makes also for the dignity and honour of this Priesthood : 't is of an higher estimation than that of Levi ; for unto that were sinners called ; to this onely the most Holy , the Son of God . The sacrifices of that , though many , and frequently iterated , purified not the conscience , did not abolish trespasses , merited not celestial blessings : But the Word of the Oath after the Law , Heb. 10.14 . did constitute Christ for ever a Priest , to purifie the conscience , to abolish trespasses , to merit celestial blessings ; For by one offering he hath perfected for ever them that are sanctified . As one therefore said to David , Thou art worth ten thousand of us ; so we may say of Christ our High-Priest ( because God did swear ) Thou art worth ten thousand worlds of the other . And such an High-Priest became us .

Thus much for the manner of Christs taking the holy order of Priesthood , which was by Covenant , by Oath , both binders . His executing of this place , is in the next place to be considered , which ( as the former ) deserves our most reverend regard .

Fidelity and assiduity both commend the undertakers of a weighty matter ; and both are met in Christ , for the important work of our Redemption by grace ; All his force was ever bent that way , to ruine our adversaries , and raise us . In the administration of his Priestly office , he practised it , offerendo , intercedendo , by Sacrisicing , by Interceding ; which were the two things that held most of that Order in continual imployment : He stood our friend without the least flinching usque ad aras , to the very death ; when we stood in opposition to God , to him , to our selves . Before he presented himself an Oblation to the Father of Spirits , he prepared himself for it , by a most submissive humiliation , a most sincere obedience , by most zealous supplications , and a most exquisite sense of humane infirmities ; all which out-stretch the limits of all thoughts of man . He suffered the brightness of that glory which he had with the Father before the world was , for a time to suffer an eclipse ; He was without form and comeliness , and when men saw him , Isa. 53.2 . there was no beauty that they should desire him . His entertainment in the world was but discourteous and poor : At his first entrance he was laid in a manger ; and after , though he was Lord of Heaven and earth , yet had be not whereon to lay his head : Necessity forc'd him to fly , and oft to hide himself , ( because his hour was not yet come ) to save his life : Uncivil language , slanderous reports , extream indignities were heapt upon him ; These were the several stiles wherewith the wicked world was pleased to honour him , A Samaritan , a Glutton , a Wine-bibber , a Seducer , a Traitor , a Friend to Publicans & sinners , a Devil , at least one possest of a Devil : yet all this made him not tread one step awry from the hallowed paths of a filial obedience ; for notwithstanding he was a Son , Heb. 5.8 . Schola crucis , schola lucis . yet learned he obedience by the things which he suffered . He suffered the first part of his Passion in a Garden , for sin , where sin was first committed ; where he offered up prayers and supplications ; with strong crying and tears , to him that was able to save him from death , and was heard , in that he was raised up by the unresisted power of his Almighty working . Soon after was he betrayed , apprehended , bound and forsaken : Betrayed , to expiate our treason in Adam ; Apprehended , to restore us Captives unto liberty ; Bound , to dissolve the chains of our sins ; Forsaken , to perform the work of satisfaction and redemption all alone by himself . He was arraigned , condemned , whipped , and crowned with thorns : Arraigned , by Jew and Gentile , He stood there for both their sakes , to exempt them from the Tribunal of the Judge of all the world ; Condemned , to justifie us in the sight of God , by his incomparable innocence ; Whipped , to deliver us from the spiritual , corporal and eternal scourge which we deserved ; Crowned with thorns , to 1. Signifie his pacification of God , for our ambition in Adam . 2. His meriting for us an eternal crown . 3. His collecting a Kingly people out of the most thorny and burtful nations , which as a crown should compass God about , in serving and honoring of him . 4. His bearing of our thorny cares , that we might quietly repose our trust in him . He was clothed with a Purple garment , and in his hand was there put a Reed ; both intimating he was a King , though both done in derision : Isa. 63. The first shews he was that Warriour forespoken by the Prophet , Who is this that comes from Edom with red garments ? The other , that he was he that should break the Serpents head : For 't is the observation of some learned , that a Reed is most mortal to a Serpent , and therewith were men used to kill them . Besides , that by it as by a Pen , he did obliterate the hand-writing in the Lords Debt-book that was against us . He suffered in Golgotha , and naked too ; in Golgotha , a place of dead mens bones , where malefactors suffered ; to raise up the banner of righteousness and salvation , even in the place of death and condemnation : But he suffered there naked too , to satisfie for our first parents transgression , who were spoiled of the garment of Innocency ; and perhaps to shew how we should enter into Heaven , as Adam into Paradise , naked in body , but clad in soul , with innocency , with immortality : In a word , 't was to expiate our shameful nakedness , to which our first sin exposed us . And this is the naked truth of the Truth .

This done , all was not done for which Christ came into the world ; for 't was but preambulatory to a greater work ensuing , what was hitherto done ; for hereby was he compleatly sitted to give himself for us , an offering and a sacrifice to God , for a sweet smelling savour . Eph. 5.2 . There did therefore succeed this , 1. The offering up of his Body , by the effusion of his precious Blood , upon the high Altar of the Cross , where he suffered the loss of his life , the price of our Redemption ; without blood there being no remission , Heb. 9.22 . View him there , and he is just as the Prophet did describe him , Isa. 53. A man of sorrows and acquainted with grief . Here he was lifted up , to answer the elevation of the Sacrifices of the Old Law , all types of him : Isaac represented him in umbra , in the shadow , when the substance followed even in this point ; so did the Brasen Serpent ; they are the words of our Saviour , As Moses lifted up the Serpent in the wilderness , There it was , Vide & vive : here , Crede & vive . even so must the Son of Man be lifted up , that whosoever believeth in him should not perish , but have eternal life , Joh. 3.14 . He was lifted up in the air , that he might overcome the Prince of the air , and the Spiritual wickednesses in high places , triumphing over them in it : He was lifted up in the air to hang on a tree ; that as death by a tree entred into the world , so on a tree it should be destroyed , and life brought back again ; and besides , that he might bear the curse of the Law , Col. 2.15 . being made a curse for us , according as the Apostle writes , Gal. 3.13 . Christ hath redeemed us from the curse of the Law , being made a curse for us ; for it is written , Cursed is every one that hangeth on a tree .

Being thus lifted up , in the very gall of bitterness , there was given him gall and vinegar to drink his last ; that so the second Adam might bear the punishment of the first Adams offence , in tasting the juice of the forbidden fruit . Neither did the malice of men fix it self here , till they fixed both his hands and his feet to the Cross with nails ; which assures us of the blotting out of the hand-writing of ordinances that was against us , both of the dissolution of all Ceremonial pactions , and of the full cancelling of the Bond Moral , for so much as concerns the forfeiting that lay upon us . This did not satiate their cursed humours , Col. 2.14 . but a spear must be thrust through his side ; that we might find an open passage to the Heavenly Jerusalem , for our selves , cleansed with his blood , that cleanseth from all sin ; and washt away with the water of Regeneration , flowing from him as from a bottomless Fountain of eternal life . Thus was our Saviour roughly handled in his last gasp , till he gave up the ghost : Therefore did he come , That mundus ex mundo . that he might minister and give his life a ransom for many , Mat. 20.28 . A ransom for all , 1 Tim. 2.6 . To be a Propitiation for our sins , and not for ours only , but also for the sins of the whole world , 1 Joh. 2.2 . even of them that deny him who bought them , and bring justly on themselves swift destruction , 2 Pet. 2.1 . And such an High-Priest became us .

When this Oblation was finish'd , 2. He made another , of the same Body revived and raised from death , but sprinkled with his blood : This he did in the Heavens , in the glorious presence of the Divine Majesty , to be a perpetual remembrance and token of the payment of our Ransom , of the impetration of our Redemption : For Christ being come an High-Priest of good things to come , by a greater and more perfect tabernacle not made with hands , that is to say , not of this building ; neither by the blood of goats and calves , but by his own blood , he entred in once into the holy place , having obtained eternal redemption for us , Heb. 9.11 , 12. So that he offered up himself first here below , after above : The first being done , ceased ; For in that he died , he died once to sin , Rom. 6.10 . The second is perpetuated , Because he continueth for ever , he hath an unchangeable Priesthood , Heb. 7.24 . He accomplish'd the first , ut Agnus mactandus , as a Lamb to be slain ; This he doth always , at Agnus mactatus , as a Lamb slain , but quickned again by the Spirit . That was consummated in the state of his Humiliation ; this continueth in the state of his Exaltation ; both prosecuted in the height of his love , for the glory of God , and the benefit of man . For the first , He was sanctified with the unction of the Spirit ; For the last , He was consecrated by his manifold passions , anointed with his own blood . So that upon Earth , he provided himself by the first , to do the last in the Heavens , being made higher than the Heavens . And certainly , such an High-Priest became us .

As this our High-Priest made himself an Offering for sin , 1 Tim. 2.5 . so made he also and ever makes intercession for transgressors , Isa. 53.12 . If any man sin , we have an Advocate with the Father , Jesus Christ the righteous , 1 Joh. 2.2 . S. Paul calleth him the Mediator betwixt God and man , who speaks a good word for us , that we might be where he is , and as he is , free from condemnation ; Rom. 3.34 . Tam recens m●b● nu●c Christus est , acsi ●âc borâ fudiffet sanguinem . Luth. For ( saith he ) Who shall condemn ? It is Christ which is dead , yea , or rather which is risen again , who is also at the right hand of God , making intercession for us ; and to that end ever liveth . Hence will he never fail to do it in all ages , because consecrated to i● for evermore . All accusations are here hereby nonsuited and removed , which either men or devils may make against us .

But lest some should vainly surmise , that Christ intercedes for all promiscuously ; To prevent all such misconception , remember what he saith , I pray not for the world , Joh. 27.9 . but for them which thou hast given me . Unbelievers and disobedient are excluded from the benefit of his Intercession , as well as the merits of his Passion ; only the Elect , faithful that are constant to the death , and continue to the end , shall be partakers of both .

And this is the second part of his Priesthood , practised by him in the execution of it : which is not done in the anguish of his soul , or humbly bending of the knee , or kissing of the hand , as if he were prostrate at the feet of his Father ; but in confidence of his blood-shed , which speaketh better things than the blood of Abel , which he presents to his Fathers aspect , as a never to be forgotten spectacle of a cursed death , voluntarily suffered for the sins of men ; upon the value and worth whereof depends the whole efficacie of his function , by which we have admittance to the Throne of grace , and entrance into the place of the blessed . Heb. 10.19 .

Hence Gods favour is established upon us , and he not provoked against us , Gods compassion is vouchsafed us , in the times of distress ; the Devils power is restrained , that he cannot hurt us ; our faith kept , that it may not fail us ; our sins forgiven , he pleading for us ; protection granted us , against the worlds hatred ; our supplications and suits obtained ; our imperfections by degrees abolisht ; our hope of the heavenly glory within the vail , made sure unto us ; needful blessings in the interim confer'd upon us ; for the Father alwayes heareth the Son , and resteth well-pleased in him , and through him in us .

I could wish the men of Rome would rest well pleased in him with whom the Father is well pleased ; would hear of no other meriting Intercessor , but of him whom the Father heareth alwayes ; nor of any other Redeemer , than of him only , whom the Father appointed to bring us to him . But such is their Sacrilegious bounty , that in that office which is bestowed only on the Kings Son , they most injuriously would employ the Kings servants : A greater blurr cannot be put upon our Saviour to disparage him , nor any thing sound more harsh in the ears of well-informed Christians ; they may not think they may put this off with honour , with allowing him to be the only Mediatour of redemption , but not of intercession ; their practice contradicts their speeches , for they do not only beg the prayers of the Saints , but their merits too , to purge away their sins , and supply their wants . So they part the whole mediation betwixt God and man , betwixt Christ and the Saints , the Son of God and the sons of men . But saith Bernard , Offenso Dee , &c. Bern , Jer. 17.5 . When God is offended with me , Who shall pray for me ? to make man my refuge , I am inhibited , under the pain of a dreadful execration , Cursed be the man that trusteth in man , and maketh flesh his arme , and whose heart departeth from the Lord . To commit our cause to the blessed heavenly Courtiers , that are indeed ministring spirits , sent forth to minister for them that shall be heirs of salvation , Heb. 1.14 . We have no such warrant , &c. Therefore his conclusion it , Talis ergo requirendus ad orandum , qui sit idoneus ad placandum ; we must therefore seek to such a one to pray for us , who is of a competent ability to make God propitious to us . And such alone is the Angel of the Covenant , the m●● Christ Jesus . For none cometh to the Father , but by him ; none are reconciled to God , but by his passion , by his intercession . And such an High-Priest became us .

Now the Lord Jesus Christ , the great shepherd of the sheep , through the blood of the everlasting Covenant , make us perfect in every good work to do his will , working in us that which is well-pleasing in his sight .

Christian Religion hath for its object , Christ and him crucified , which to know , is in the end life without end . All our happinesse is enwrapt in him , for in him alone , 1 Cor. 1.30 . and by him shall all the Nations of the earth be blessed ; he is made to us of God , wisdom , righteousnesse , sanctification and redemption . Hence he became our High-Priest , to reveale to us the will of the Father , whereby we may become wise unto salvation ; thus he is our wisdom : To bestow upon us everlasting righteousnesse , whereby we may be justified in the sight of heaven ; thus he is our righteousnesse : To infuse into our hearts the saving graces of his quickning Spirit , whereby we may be holinesse to the Lord ; so our sanctification : Lastly , to pour out his righteous soul a sacrifice for sin , whereby to redeem us from the power of our enemies , and from the hand of all that hate us ; thus our redemption . So that of this fulnesse we do all receive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; John 1.16 . and grace for grace ; Gratia N.T. pro gratia V. the grace of the new Law , the Law of faith , for the grace of the old Law , Theophil . the Law of works , saith Theophilact ; that is , the grace by which we receive the remission of sinne , next the grace by which we receive at last everlasting life ( saith August . ) which is the free gift of God through Jesus Christ our Lord . August . Rom. 6. ult. First , the grace of God towards his Son , after the grace of the Son toward us , to make us the sons of God , say Divines ; But with Musculus I say , Musculus . that our receiving of grace for grace , is of grace upon grace ; intimating the pouring out upon us an over-flowing measure , and a copious multiplication of supernatural gifts , without discrimination . First , we receive one , then another , than to that , with an augmentation of all , according to the divine dispensation ; wherefore the Father of mercies is said to blesse us with all spiritual blessings in heavenly places in Christ Jesus ; Ephes. 1. electing us in him before the foundation of the world ; adopting us in him his Son , to be his sons in him ; making us uccepted in him , as in his beloved ; redeeming us through the precious blood of him , as of a Lamb without spot ; vouchsafing us the forgivenesse of our sins for his sake , according to the riches of his grace ; unfolding unto us by the divine illumination of his Spirit , the secret mysteries of salvation ; and sealing us by the same Spirit to the glorious day of our full and perfect redemption : John 14 6. Sequemur , Demine , te , perte , ad te ; te , quia veritas , per te , quia vita , ad te , quia vita . Bern. Our High-Priest himself tells us , that He is the way , the truth and the life ; whereupon Saint Agustine , Ambulare vis , est via ; falli non vis , est veritas ; mori non vis , est vita ; wilt thou walk uprightly ? He is the way : wilt thou not be deceived ? He is the truth ; Wilt thou not die ? He is the life . The like saith Saint Ambrose , Si Caelum desideras , via est , si errorem fugis , veritas est , si mortem times , vita est ; If thou desirest heaven , He is the way ; if thou declinest error , He is the truth ; if thou fearest death , He is life ; He hath laid open the gates of heaven , for them to enter that believe in him , that walk in him ; He is the way , he hath dispel'd all the clouds of ignorance and mists of error , that we might see the truth and embrace it ; He is the truth , he hath swullowed up death in victory , that we might in him triumph over death and the grave , and live in him , with him , and by him : and He is the life : All these is our High-Priest to us , the way , truth and life , in whom the fulnesse of the God-head dwelleth bodily . He is holy , harmlesse , undefiled , seperate from sinners , Davenant in Colos. 2. and made higher than the heavens . For such an High-Priest became us . Which leads me to his gracious qualities .

Thy gracious assistance therefore my blessed Saviour deny me not ; but supply my wants out of the largenesse of thy bounty ; fill my heart with heavenly meditations ; then guide my pen to set forth thy praise , being holy harmlesse , &c.

Quo major est cujusque virtus , eo difficilius est de ipso dicere ; Bertius in Oraf by how much more eminent are the good parts of any man , by so much the more difficult is it to report exactly of his deserved commendations . The glorious shine of my Saviours worth ( the Sun of righteousnesse ) doth so dazle ( I professe ) my weak understanding ; that as I cannot fully comprehend his admired worth ; so I cannot but be defective in delineating his matchlesse qualities ; wherefore foreseeing I shall come short ( perhaps of the Readers expectation , but certainly ) of a perfect decyphering of such a High-Priests character , as the Spirit hath exprest ; be so charitably affected , as either to passe it over with a friendly connivance ; or , to taxe it with an easie censure . In confidence therefore of Divine assistance , and Christian good-will ; I proceed ( under correction , because of polluted lips ) to treat of the holinesse of our High-Priest .

He is holy as he is God , for God cannot be tempted with evil , James 1.13 . There is no unrighteousnesse in the holy one of Israel . Hearken unto me , saith Job , cap. 34.10 . ye men of understanding , far be it from God , All sin is offensivum Dei , & adversivum á Deo . that he should do wickednesse ; and from the Almighty , that he should commit iniquity . Hither tends that part of Davids prayer , Psal. 5.4 . Thou art not a God that hath pleasure in wickednesse : neither shall evil dwell with thee . Either therefore we must confesse him to be the chief good , or deny him to be God .

He is holy too as he is man ; time was when he stood at defiance with the world , John 8.46 . Which of you convinceth me of sinne ? He did ( as every Minister should do ) vivere conscionibus , concionari moribus ; live Sermons , as well as preach them : What an ancient Monke said of Saint Dunstane , sometimes all Englands Metropolitane , is more true of him ; he is vir totus ex virtutibus factus , a man wholly composed of grace : who , according to Saint Peters report , did no sin , 1 Per. 2 22. neither was there guile found in his mouth . The Devil , who is Antonomastically stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Tempter , Matth. 4.3 . with all his black Art could not infect his righteous soul ; he was free from yeelding to his temptations , not from his tempting ; for ( as saith the Apostle ) We have not an High-Priest , which cannot be touched with the feeling of our infirmities , Hebr. 4.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but was in all points tempted like as we are , yet without sin . He was holy , not only legally , as were the Leviticall Priests , consecrated to the sacred services of the most high , but morally too , in a most absolute and exact conformity to the Divine Law : hence is that speech of Russinus on the Creed , Russinus Aquilei , in Symbol . Apostal . Nil ibi turpe putandum est , ubi sanctificatio spiritus inerat ; we must not have so much as a thought of any foulnesse of evil to be there , where the holy Ghost took full possession , by a total sanctification : Where the fulnesse of the Godhead dwelt bodily , Acts 3.14 . 't were impiety to imagine , that the least unholinesse had any being there . 'T is his peculiar title to be called the holy one , and the just .

To make this his holiness clear as the Sun , free from any cloud of black aspersion , that a captious spirit might raise ; the Apostle addes three other Attributes , which serve as a demonstration not to be contradicted ; he is harmlesse , undefiled , seperate from sinners . The first quits him of all natural pravity , wherewith the sons of Adam are originally infected , the other of all blemishes of actual trespassing , which defile the man ; the last , of that guilt , which through the transgression of the Law , sinful men are subject . In his conception he was without sinne , so was he in his nativity , thus harmless ; in his conversation upon earth , he was blameless and unreprovable in the sight of God , thus undefiled ; every way guiltless , not incurring the least displeasure of his heavenly Father ; thus seperate from sinners . For such an High-Priest became us .

He was harmless and innocent , Aug. and that in his conception ; in his birth ; wherefore Saint Augustine speaking , saith , that Genus humanum Christus assumpsit , non autem crimen humanum ; Christ in being the Son of man , assumed the nature of man , not the sin of man ; for his untainted Virgin-Mother blessed among women , highly favour'd of the most high ; was overshadowed with the power of the highest , by the coming of the holy Ghost upon her ; by which power she so miraculously conceived beyond the course of nature in her sacred womb , that therein the Son of God became the Son of man , the Word was made flesh . But that son of man , that flesh was without contagion , that body which was prepared for him to be Domus divinitatis , the house of the divinity ( as it is termed ) must needs have been sanctified for that holy use : It was the work of the Spirit to purify that selected substance , thereby to make it fit to be united to the second Person of the Trinity . Sent. l. 3. D. 3. A. Wherefore , saith Lombard , that flesh which God vouchsafed personally to unite unto himself of the immaculate Virgin , Sine vitio concepta , sine peccato nata est ; was conceived without any pollution , and born without any sin . Yet was it not of an heavenly , or of an aerial nature , or of any other , save of that same , Cujus est omnium hominum care , ( saith the same Author ) whereof is that flesh of all men : But it was not so framed in the woman as ours , it was sanctified by divine power ; ours is infected by natural Propagation ; Nam corporis nestri habuit , pollutionem peccati non habuit , said Origen , his flesh had the nature of our body , not sin the corruption of our nature ; Origen in Rom. 8. the Apostle averres that he was made in the likenesse of man , Phil. 2.7 . Like unto us in all things , sinne only excepted . That man ( to use Saint Hilaries phrase grounded on the Apostleo words ) Non fuit caro peccati , Hilar. in l. 10. de Trinit . sed similitudo carnis peccati ; was not the flesh of sin , or sinful flesh , but the likeness of sinful flesh : Great is the difference betwixt similitude and identity ; 't is true , that as he took our nature upon him , so our infirmities , wherein he was like to us ; but they were such as were void of evils ; none of them in him being defectus culpae , Aquin. Sum. as the Schoolmen speak , Criminal failings , or weaknesses worthy blame ; but necessary consequences of our nature . Whereupon Aquinas notes out of Gregory the great upon that part of the Angels discourse with the blessed Virgin , That holy thing that shall be born of thee , shall be called the Son of God ; That to distinguish betwixt his and our holiness , it was foretold Christ should be born holy ; as for us , we are not born holy , but of unholy made holy ; but he is not made holy of unholy , but born holy ; hence called , Acts 4.27 . The hely child Jesus .

In conclusion , should any now demand of me , in what manner I conceive the Word was made flesh without sin , in what manner precisely the conception , the assumption , the union was effected ; whereby our nature in Christ was elevated to the perfection it attained unto in him : With Chrysostom I ingeniously professe , Chrysost. in Rom. 1. Hom. 5 I know not ; 't is a mystery to be adored , to be believed ; not to be curiously searcht into . This much I know , that there have been four wayes of making man ; One was the making man without either man or woman , so was Adam made ; the second was to make man without a woman , so was Eve made ; the third was to make man both by man and woman , so we their posterity are made ; the last way was to make man without man by woman only , and so was Christ made man ; who notwithstanding was not polluted by being in the Virgins womb , no more than the Sun in the firmament receives infection from any place it shines upon here below .

From this transcendent purity of our High-Priests conception and birth , whereby he is harmlesse ; there is aforded us a double comfort ; 1. By it , the faithful are justified from the unholinesse of their impure conceptions , Tales nos amat Deus , quales futuri sumus ipsius dono ; non quales sumius nostro meritro . Concil. Arausican . secund. Canon , 12. and from the guilt of original sin . 2. They are confirmed in the joyful expectation of a perfect holinesse : he that was so careful to have his natural body so exquisitely fitted , will not certainly neglect his Mystical body the Church , being bone of his bone , and flesh of his flesh ; but will sanctifie and cleanse it , that he may present it to himself a glorious Church , not having spot or wricnkle , or any such thing ; but that it should be holy and without blemish , Ephes. 5.26 , 27. Therefore to make us so , such an High-Priest became us , who is holy , harmlesse .

As our High-Prie . st was thus in his original innocent ; so was he in the whole course of his life undefiled . Men and Devils did indeed conspire to bring him within their compasse , but could not prevail ; their guilded Pills of corruption , plausible to flesh and blood , could not be swallowed down of him ; his unblemisht foul was of a purer condition , than that it should be infected by those foul spirits : The Master of Sentences gives a double reason for it , Lomb. Sent l. 3. 1. Because it was hypostatically united to the eternal Son of God . 2. Because the Spirit was given unto him sine mensura , without measure ; he was full of grace and truth ; John 1.14 . Now it is a rule delivered by Romes Angelical Doctor , that Quanto aliquid receptivum propinquius est causae influenti , tanto abundantius recipit ; Aquin. by how much any that receiveth is more near to the flowing cause , by so much doth it the more plentifully receive .

Wherefore the holinesse of our gracious Mediatour is such , as being God and man inseperably ; that he could not possibly be defiled by actual sin : The Apostle saith directly , that he knew no sin ; that is , experimentally in his own person ; he is called a Lamb undefiled and without spot ; Pilate , that gave him over into the hands of sinners to be crucified , ingeniously confest , he could find no fault in him at all ; that good thief ( as a father calls him ) that was crucified with Christ , made a good confession , when he said , We receive a due reward of our deeds , but this man hath done nothing amisse ; hence there is added to his sacred name the title of [ righteous ] Jesus Christ the righteous ; 1 John 2.1 . for the end why he came into the world , was to fulfil all righteousnesse , thereby to save sinners : Qui caeteros salvos faceret , debuit ibse peccato & vitio carere , saith Augustine . Wherefore , August . Daniel 9. he is said to be the most holy , and to have everlasting righteousness . So that he gave most compleat and perfect obedience to the Law of God in every point ; applauded by a voice from heaven , This is my beloved Son , in whom I am well pleased .

This actual righteousness void of all tincture of evil , was not only for himself , but was efficacious for us ; for as many as believe in him to the end of the world ; for Christ is the end of the Law for righteousnesse to every one that believeth , Rom. 10.4 . For this cause did the Prophet Jeremy foreshew the name whereby he should be called , and that is , THE LORD OVR RIGHTEOVSNESSE . Legis finis interficiens , & perficiens . Aug. Jer. 23.6 . This makes good that Apostolical assertion we read , 2 Cor. 5.21 . That he was made sinne for us ( that is , a Sacrifice to expiate our sin ) who knew no finne , that we might be made the righteousnesse of God in him . So that we have as solid justification to life by his obedience , as ever we were subject to death by Adams disobedience ; for as by one mans disobedience , many were made sinners ; so by the obedience of one , Rom. 5.19 . shall many be made righteous . From this Fountain of grace do flow those streams of peace ( like those in Paradise ) that make glad the City of our God . Peace with God , with our selves , with men , with all the creatures ; haven and earth are met together in a blessed league . For in him it pleased the Father should all fulnesse of divine graces dwell ; and by him to reconcile all things to himself ; by him I say , whether they be things in heaven , or things in earth , Col. 1.20 .

This serves also for another purpose , to be a pattern for our imitation , to be holy as he is holy ; to be undefiled members of that body , whereof he is the head ; to walk before him and be upright , with Abraham , that believed in him . The title of Christian which we all have by him , should make us so to adhere to him , in a conformity to his life , Vt quia sine ipso nihil esse possumus , per ipsum possimus esse quod dicimur ; that because without him we can be nothing , by him we may be in truth what we are said to be ; the words are Bernards . I must tell you what Saint Peter told them to whom he wrote his first Epistle ; Bern. 1 Pet. 2 9. Vilelatens vi●tus ; quid ●●m subme●sa t●vebris . Proderit ? &c. Claud. ye are a chosen generation , a royal Priesthood , a peculiar people ; that ye should shew forth the vertues or praises [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] of him , who hath called you out of darnesse , into his marvellous light . They are the words of Gregory the great , in his Epistle to Theodorus Duke of Sardinia , Justitiam quam mente geritis , oportet coram heminibus luce operum demonstretis ; the integrity or righteousness ye bear in your mind , ye ought besure to express and shew it before men , by the light of works ; which doth justly accord with our Saviours mind , Let your light so shine before men , that they seeing your good works , may glorifie your Father which is in heaven .

The greatest light in the firmament of the Church , which is the heaven upon earth , Hierom said that he did deligere Christum habitantem in Augustino . is Christ himself ; the light of the lesser lights is but borrowed from him , not to be concealed , but to be seene to the eyes of the world ; after the example of the greatest light , who hath lest us an example , that we should follow his steps , 1 Pet. 2.21 . And believe me , none are blessed , but they alone , that with our undefiled High-Priest , are in some measure undefiled in the way , who after him walk in the Law of the Lord . Ye shall hear how Saint Bernard on the Canticles , Censures him that doth not frame his life to the obedience of the Gospel of Christ , Dignus plane est morte , Bern. in Cant. qui tibi Christe vecusat rivere ; he is without all doubt worthy of death , who denies , O Christ , to live to thee . Good reason then it is , that we who are the redeemed of the Lord , washed in his blood , should in an honourable respect of our potent Redeemer , conform our selves to the like strickt godly life he did ; and not to wallow in the sordid sins of the damned crue ; from which that we might be withdrawn , according to the working of his mighty power ; Such an High-Priest became us .

For our better assurance of our High-Priests original and actual righteousness , whereby he was harmless and undefiled ; he was , being planted in a noble height , seperate from sinners ; not but that he did communicate of the same common nature with all men , but not of their guilt , which is a necessary consequent of the violation of the heavenly law ; for where there is no transgression , there is no guilt , which is a binding over the offendor to receive a deserved puishment : 'T is true , One of those natural notions the Devil could never blot out of mans mind . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the punishment due to sinners was transfer'd to him ; but by his own voluntary submission thereunto ; as not for any sin of his own committing , so without any guilt of his own contracting ; for had he been guilty before God , the just Judge of all the world , he could never be a propitiation for the sins of the whole world ; he could never satisfie the provoked justice of the Almighty , thereby to appease his wrath , and effect an eternal reconciliation betwixt him and us ; he could never obtain the free remission of our sins , whereby to bring us into grace again ; neither were his intercession for transgressors any way available , being subject to the same condemnation . As he could not give a sufficient ransome for the redemption of mankind , by the sacrificing of himself , were he conscious of those crimes , whereof sinners are ; So neither would his supplications prevail to benefit us ; for we know that God heareth not sinners , Joh. 9.31 . Wherefore to remove all rubs out of the way , that might hinder his faithful execution of the Priestly function , in all its parts ; and that there might no question be made of an absolute impetration and procurement of salvation : to be confer'd upon as many as do beleave in him , and obey him ; to the end he was as in respect of sin , so in respect of guilt , seperate from sinners .

This seperation was not local , or in regard of place ; he dwelt among us , and came to call sinners to repentance , but vertuall , in relation to his unstained condition , and those divine qualities where with be was replemisht , and whereof sinful men during their abode in the flesh , are altogether uncapable : By this means all his moral actions done in obedience to the supream authority , which were infallible tokens of his inwrad pureness , were meritorious for us : Such is their unparalell'd worth , that though them , for the Authors lake , the father is become propitions unto men : Insomuch , as for our everlasting comfort I may speak it . Christ Jesus our high-Priest is able to save them to the utmost , that come unto God by him .

Now there remaines no more , but that with David we betake our selves to him , q. d. abseis ergo ut de isl●s quisquiliis sim anxius . Beza . with the words of the same King , Now , Lord , what wait we for ? our hope it even in thee . Psal. 39.7 . Our hope is in thee , to take off from us the weight of our sins ; our hope is in thee to suppresse the dominion of death ; our hope is in thee , to deliver us from the Tyranny of the Prince of darknesse , and to bring us reconcil'd into the highest place , where thy honour dwelleth , where thou are made higher than the heavens .

Thus am I happily devolved to the speculation of the dignity , to which our high-Priest , as became both him and us , is above all heavens advanced .

After our Saviours humiliation , there followed his exaltation ; for as he descended from heaven to earth , so , when he had finisht what he came for , he ascended from earth to heaven , returning to the place whence he came . Albeit he endured many a fierce combate here , yet , having at length obtained the victory , be went in triumph , leading captivity captive , to the place of his glory . Ascendit ad Calo● , Ruffin in Symbol . Apostel . non ubi verbum Deus anté non fuerat ; sed ubi verbum care factum , ante non sederas . Saith Ruffinus , he went up into heaven , not where the Word that was made God never was before ; but where the Word made flesh never sate before . Something was to be done above , by the man Christ Jesus , when glorified ; as well as here below , when humbled . This was the place for oblation specially , but that for perpetuall intercession . Here he died for our sins , but rose again for our justification ; Ephes. 4.10 . and ascending up on high , fitteth in Majestie at the right hand of God , making intercession for us ; that , so he might fulfil all things ; all things requisite for the salvation of man , that were to be expected from a Mediatour : So that now he is declared mightily , not onely to be the onely Son of God ; but to be our High-Priest for ever ; In being made higher than the heavens .

Earth which is his foot-stoole , was no fit place for his glorious presence ; but his throne which is heaven . For had he taken up his rest here for ever , then had he not entred into the holyest of all , not of this building , but eternal in the heavens . Now that he entred but once for all unto this , whereas the Priests of Aarons order entred once annually into the sepond Tabernacle , which was within the vaile , called the most holy place ; 't is an argument of the perfection of his Priesthood , of the imperfection of theirs ; for as it is , Heb. 9.24 . Christ is not entred into the holy place made with hands , which are the figures of the true , but into heaven it self to appear in the presence of God for us , having obtained eternal redemption . What Priest of what order soever beside him , ever came to this height ? Who , as he hath done , ever paid such a price as the eternal redemption of the wicked is worth ? Or by their own power passed into heaven , to appear as an Advocate , to plead in the be half of sinners ; ) we find none ; but this we find ,

First , that hereby the world , sin , death , the grave and hell , are past peradventure overcome , he remained not under their dominion , but when brought to the lowest ●●be of a wretched estate , up he gets again , and gets all power both in heaven and earth , Mat. 2.18 . to be given to him , So that better may this King of Kings say , than the King of Spain , Sol mihi semper lucet : for he is Catholick Monarch .

Secondly , hereby he hath opened the gates of heaven for all beleevers , and made way for them to God ; wherein he hath shewed himself to be our Priest abundantly : for if the were on earth , he should not be a Priest , saith the Authour to the Hebrewes ; Cap. 8.4 . for if he had not gone before us , it is impossible sin lying so heavily upon us , we should have admission into his presence , in which there is fullness of joy fo● evermore , but now he is there to prepare immortal mansions for them that come to him , whereby they may dwell with him in happiness . There , saith Anselme , Infirmitas Anselm . de similitudin bus . cap. 44. nulla , sanitas indefessa , nihilancommodi , omnia ad voluntatem ; there is no infirmity , there is health without weariness , there is no discommodity , there all things fall out to our own hearts desire . This is that to which our Saviour doth invite us , Come unto me , Mat. 11. all ye that labour and are heavy laden , and I will give you rest .

Thirdly , hereby he hath strongly ratified the merits of his life and death ; in that he there by them never ceaseth interceding for the faithful ; never faileth in applying of them to the faithful ; Tot habet & linguas pro nobis lequentet , quot vulnera pr● nobi● accepit , Fr. Joh. de Combis l. 4. ●sp . 24. he hath also so many tongues speaking in our behalf , as he received wounds for our sakes . He is never from the sight of God , but always in action before him , pleading for us by the mystery of his holy incarnation by his holy nativity and circumcision , by his baptisme , fasting and temptation , by his agony and bloody sweet , by his crosse and Passion , by his precious death and buriall , by his glorious resurrection and ascension : So that as Johannes de Combis a Friar Minorite doth observe , Ibi nulla potest esse repulsa , ubi tot concurrunt amoris in signia ; there can be no denyal given , where so many tokens and pledges of true love are met together . Wherefore considering our misery was extream great and universal , our enemies exceeding strong and maliciously bent ; and that the blessings we desire , were above our reach , in the highest heavens ; Questionlesse , such an High-Priest became us .

Of all debasements that of our Saviours was the lowest ; of all advancements , that of him the highest : He bowed the heavens , and came down to the earth , where he was a worm , he left the earth and became higher than the heavens ; he descended into hell , the lowest of all places , and now sitteth on the right hand of God , the highest of promotions ; We have such an High-Priest , who is set on the right hand of the throne of the Majesty , in the heavens ; 'T is St. Ambrose assertion , that this sitting on Gods right hand , Heb. 8.1 . intimates no other thing , nisi honoris aqualitatem , than an equality of honour , of authority ; that he hath an equal stroke with the Father in the government and administration of all things : God himself gave him this place in heavenly places , far above all Principality and power , and might , and dominion , and every name that is named , not onely in this world ; but also in that which is to come . Eph. 1.20 , 21. Quantum inter flellas luna minores . Cap. 1.3 , 4. When he had by himself , ( saith the Apostle to the Hebrews ) purged our sins , he sate down , on the right hand of the Majesty on high , being made so much better than the Angels , as he hath by inheritance obtained a more excellént name than they : Those heavenly spirits are subject unto him , who at his incarnanion was made a little lower than they , so in his glorification he is made far higher , even in that nature wherein he was made low : So that now being Crowned with glory and honour , all things are put under his feet , all rule is put into his hand . This is the reason why all the Angels of God worship him , and why we ought in the service of our spirit and subjection of our consciences , devoutly adore him ; adore him who is God , adore him who is man ; which adoration , in the judgment of acute Zanchius , is not to be directed simply to the humane nature considered in itself , a● essential unto it , Zanch. l. 2. de tribus Elohim . c. 1. pag. 38. but as it is personally united to the God-head ; through which union , together with the God-head of the Son , it is adored and worshipped with Divine honour ; Saith that famous English Divine , if any misconceiving this doctrine , Mr. Perkins . shall charge us with an Idolatrous worshipping of the creature , I say with Athanasius in his Epistle to Adelphius cited by Matthias to this same purpose , Athanas . they shall know at length , Nos qui deminum in carne adoramus , nen creaturam adorare , sed createrem corpere creato indutum ; that we who do worship the Lord in the flesh , worship ●ot the creature , but the Creatour clad with a created body . That honour then and homage which we give him in the humblest manner , tendit in infinitum , looks unto him that is infinite , as the proper object that bounds our divine service ; to whom 't is due in the highest respect , being higher than the heavens .

For the greater glory of our Saviours man-hood , some from these words do attribute unto it an Vbiquity ; a being in every place at one and the same time , and not in heaven onely ; as if in his glorification there were a transfusion of the proprieties of the God-head into the humanity . How far this is from truth , may be easily judged ; Sceundum esse naturale Christus non est ubique secundum esse Personale Christus est ubique . Pract. of Piet. P. 15.

1. By this , that Omnipresence is a proper attribute of the divinity , no way at all communicable to corporeal substances ; which as they are limited with terms of essence by their definition ; so of place by circumscription : for although our Saviours body be highly promoted , and come to the height of so much perfection as it is capable of ; yet hath it not lost the nature of a body , he is still as God , so man whom as man , according to St. Peters doctrine , must the heavens contain , untill the times of restitution of all things . Act. 3.21 .

2. By this , that hereupon doth follow an abolishment of all inferiority , and an equality establisht between the creature and Creatour ; as if either there were an erection of another Deity ; or as if the essence of the humanity were converted by an unheard of Transubstantiation , exceeding that of the Papists in their Mass into the essence of the Deity ; so that now they remain no more distinct matures in him , but one and the self-same ; and Christ is supposed to be no longer man , but altogether God : for where there are the properties of any thing , there of necessity must the essence be supposed to be , they are inseperable . Wherefore seeing the grosse , nay blasphemous absurdities of this erroneous position , grounded upon the misinterpretation of this and the like texts ; we may not conceive because Christ is made higher than the heavens , than the Angels themselves in glory , according to the humane nature , that presently that nature must be Deified , and fill all places at once ; as if the glory of Christ as man , did not exceed that of Angels ; unless as man , he did partake of the ubiquitie of the God-head .

But to let this go , as no ways affected with unnecessary wrangling , whereby to disquiet mens Christian thoughts ; my intention is to endeavour the elevation of our affections , to the seeking of those things which are above ; and above all , of Christ , who as he is as man in heaven , so he is , as man , higher than the heavens : O praeclarum diem cum ad illud animorum concilium caetumquae proficiscar , et cum ex bâc turbd et colluvione discedam . Cicer. de sencetute . Hebr. 12.24 . higher than the heavens which are visible to the eye of man ; yet in part of the heavens where the God of glory is pleased to make the most ample and immediate manifestation of his glory ; 't is called the habitation of the highest , a new world , the new heaven , Paradise , the heavenly Jereusalem , the City of the living God ; where there are an innumerable company of Angels , the general assembly and Church of the first-borne , and God the Judge of all , and the spirits of just men made perfect . There is ( I say ) Jesus the Mediatour of the new Covenant , and the blood of sprinkling ; that speaketh better things than the blood of Abel .

There our high-Priest presents to the Father , the propitiatory sacrifice of himself , and sprinkles upon us his purifying blood : that is , by his powerful mediation he applies unto us , who are faithful , the saving merits of his never to be forgotten passion ; by which our mortal sins are freely remitted , and we destin'd to a Crown incorruptible , that never fades away , in the highest heavens . Thus are we through him had in perpetual remembrance , and accepted of God in the beloved , as righteous , as if we had never offended . When a man indeed looks on things directly through the aire , they appear in their proper forms and colours as they are ; but if they be look't upon through a green glasse , they all appear green : So when God beholds us , as we are in our selves , we appear vile and squallid ; but when as presented before his throne in heaven , in the person of our Mediatour , our high-Priest after the order of Melchisedeck , approved of for his merits ; then we appear before him as Christ himself , holy , harmlesse , undefiled , seperate from sinners ; and in some respect and measure made higher than the heavens ; for those that overcome by faith and a good conscience , being Kings and Priests by him , shall be so honourably esteem'd of , Revel. 3 , 21. as to be made sit down as coheirs with him in his throne , as he sitteth down with his father in his throne . As he vouchsafes us to partake of his merits , so of his glory ; Cap. 5.10 . making us unto our God Kings and Priests .

In lieu whereof , let , us in all humility with the four and twenty Elders , fall down before him thut sitteth on the throne ; Cap. 4.10 . and worship him that liveth for ever and ever . And with those ten thousand times ten thousand , and thousands of thousands celestiall spirits , Cap. 5.11.12 , 13. let us say , ( for of him 't is said ) worthy is the Lambe that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing . Vnto thee therefore O our loving Saviour , Christ Jesus our high-Priest , who art holy , harmless , undefiled , seperate from sinners , and made higher than the heavens : be ascribed by us ; as by every creature which is in heaven , and on earth , and under the earth , and in the sea ; blessing , honour , glory , and power , for ever and ever . Amen .

GLORIA IN ALTISSIMIS ; OR , THE ANGELICAL ANTHEM . LUKE 2.14 . Glory to God in the Highest , and on earth peace , good will towards men .

THis is the sacred Anthem , which by the heavenly quire of Angelical spirits was most melodiously sung , as a pregnant expression of exceeding joy conceived in them , at and for the so much desired nativity of our blessed Saviour . These ministring spirits I propose , as the fittest and compleatest pattern for our pious imitation : to whom seeing we are made but little inferiour in regard of the lively image of God imprinted in our soules ; so be we also but little inferiour to them , in expressing the joyes conceived in our hearts .

I may safely averr , without the least smack or touch of Popery , that the Angels of God in heaven , rejoyce at the good of Gods Church , whereof they themselves are apart : for such is the spiritual sympathy of their holy affections with ours ( whose conversation is in heaven , though our selves on earth ; ) that they bear a part with us , in solacing themselves for our happiness . The heavens could not hold these Angels from coming to the earth in hast upon the wing , to bring the glad tidings of peace and great joy , that shall be to all people , the sun was anticipated in his course , for the Angels proclaim a Saviour , ere the sun ( the worlds eye ) did discover him .

That we therefore may not come short of affection , if it be possible of them , let us in a joyful sense of felicity , Psal. 103. Incipit à superieribus , & sinlt in infinis . coming unto us , by our Saviours coming unto us , sing Hallelujah unto God , and , with David call upon all creatures from the highest to the lowest , to publish the praises of the highest . Blesse the Lord , ye his Angels that excell in strength , that do his Commandments , hearkning to the voice of his word : Blesse ye the Lord , all ye his hosts , ye Ministers of his that do his pleasure . Blesse the Lord , all his works , in all places of his Dominion . Blesse the Lord , Kimchi . O my soul , and all that is within me blesse his holy name . Elevate your hearts and voices , good Christians , in harmonical strains with these blessed spirits , setting forth in some measure the exceeding greatness and glory of the love of God , extended unto us without all measure . Glory to God in the highest , and on earth peace , good will towards men .

This Song doth consist of three parts .

viz. 1. Glory . 2. Peace . 3. Mercy .

The 1. is , Glory be to God on high ; ] there is the honor , the reverend obedience , the admiration , and the divine worship , which we ought to give to God . The 2. is , And on earth peace ; ] this is the effect of the former , working in the hearts of men , whereby the world appears in its most glorious splendor , and transporting beauty , being an entire chain of intermutual amity . The 3. is , Good will towards men ; ] this is Gods mercy , reconciling man to himself , after his perfidious apostacie , and ungrateful dissertion from his Creatour .

Glory , peace , and mercy then , must be the welcome subject of my discourse . Glory to God , Peace to the Kingdomes of the earth , and mercy unto sinful men . Gods mercy appears in our Saviours appearing to the world , which brought peace on earth ; for which men and Angels glorify the Lord of glory . Glory be to God on high .

The first part comprehends what ought to be the first and principal aim , both of our Christian intention and pious execution ; wherein , if we behave our selves well , we shall have a part and portion in that inheritance , which Christ with his blood purchased for us . Glory be to God on high .

Gods glory is either divine or humane . Gods divine gloty is that which is proper to the divinity , incommunicable to any creature . Which again is twofold , 1. Essential ; 2. Personall ; Gods essential glory , is that infinite majesty which is common to the Father , the Son and the Holy Ghost , in the unity of the divine essence : This glory is no other than God himself , which the most profound or delicious Oratory of men or Angels cannot sufficiently express : Which Moses earnestly desirous to behold , ( but a thing impossible ) directed his suite unto God in these words , I beseech thee shew me thy glory . The Personal glory of God , Exod. 33 . 1● . is that which is proper to each person of the Deity . For example ; It is the Fathers glory , to be from no other , to beget a Son from eternity , which is Jesus Christ the Righteous . It is the Sons glory , that he is coessential with the Father , coeternal with the ancient of dayes , without beginning , without ending : that he assumed our humanity , to make us partakers of his divinity . It is the glory of the holy Ghost , that he proceeds from the Father and the Son , that his majesty is equal with theirs , that he is the sanctifier of the elect , that he is the sole supporter and comforter of afflicted soul● , and that he is with the Father and the Son one and the same God over all blessed for ever . Amen .

The humane glory of God , I call that which is ascribed and rendred to him by men , with a strong concurrence of all the powers and faculties of soul and body ; and especially on this ground , as a Saviour to sinners , a Physician to the sick , a Redeemer to the Captives , a perfect way to wanderers , a Pastour to the lost sheep of the house of Israel , life to them that were dead , and salvation to them that were condemned ; was sent from heaven in compassion of our wretched condition , appointed the Son of God to be all these unto us . For as many saviours were sent from God to save the Israelites from bodily oppression , so was Christ from his Father to ease us of the unsupportable burden of our inquities , wherewith we were heavily laden ; As the Prophet was sent with a bunch of figs , Physician-like , to cure Hezekiah's malady , Isa. 61. so was Christ with the comfortable ointment of his ever blessed Spirit , to mollify our bruises , to close our wounds , to cleanse our putrifying sores , to bind up our broken hearts , and with his saving righteousness to heal all our mortal infirmities . As Moses was sent from God to deliver the children of Isr ael from the Aegyptian bondage ; so Christ from his Father to proclaim liberty to the captives , the opening of the prison to them that are bound , and with his stretched out arme to redeem mankind from Satans servitude . As the Lord made a way thorow the red sea , to bring his People to the land of Canaan ; so hath he appointed Christ to be the living way , through the red sea of whose blood , we that wandred in the labrinth of our own wicked imaginations , must passe into the land of the living . As God sent David to be a shepheard to his people of Israel ; so did he Christ the Son of David , to be that good shepheard that should lay down his life for his sheep , the Israel of God . As Elisha was sent of God as an instrument to put life into the Shunamites dead child ; so Christ came to be our , life through whom by faith we who were do●d in sins and trespasses , shall live everlastingly . As Jonas was the Lords messenger of Ninevies salvation , if they did repent , though condemned ; So Christ the Angel of the Covenant , is Gods messenger of eternal salvation to mankind condemned for sin , if we believe in him . All which the Angels knowing , and men obtaining ; the Angels sung , and men may prosecute what they have begun ; Glory be to God on high : If we return not glory to the highest for this unparallel'd and incomparable love of his , we may be justly censured for ingrateful miscreants , and for ever debar'd of the grace of God ; and deservedly shut out of the Court of heaven . Hazard not therefore your Christian reputation and hopes of glory , through neglect of God ; but be as the glorious Angels making melody in your hearts , and giving glory to God on high .

This glory due to God by man , imports two things ; 1. Pious admiration . 2. Religious honour .

The sending of the Son of God to be manifested in the flesh , for our redemption , must work in us an admiration of the infinite wisdom of God , of his infinite power , and of his infinite goodness .

Admire , 1. Gods infinite wisdom ; who could find out a means to work our salvation , when men and Angels saw none : it came not into the apprehension of mans shallow brain , to contrive how possibly an infinite satisfaction due to God by man , Ephes. 1.8 . could by man be given unto the infinite justice of God . Yet his unsearchable wisdom hath brought it about ; wherein ( according to the Apostolical verdict ) he hath abounded towards us in all wisdom and prudence . For , saith Anselm , God was made man , that both he which had sinned might satisfie , and he which was infinite might pay an infinite price .

Admire , 2. Gods infinite power ; who of two things ( the divine and humane natures ) most distant and different in themselves , could make one so nearly , that one and the same should be God and man . Others may admire our Creation , but let us admire our Redemption ; though both acts of infinite power . It is admirable that our flesh and our bones were formed of God , but yet 't is more admirable that God would become flesh of our flesh , and bone of our bones : It is a mystery out-reaching our capacities , wherein is contained the greatest sublimity and the greatest humlity , the greatest power , and the greatest infirmity , the greatest majesty , and the greatest frailty . What is higher than God , lower than man ? more powerfull than God , weaker than man ? more glorious than God , more frail than man ? Yet God by his alsufficient omnipotency hath conjoyned them together , that we might be conjoyn'd to God for ever .

Admire , 3. Gods infinite goodnesse ; in promising a Saviour to us , when in Adam we had lost all goodness . And in performing his promise in the fulness of time , without the least shadow of variation , when yet we were enemies , God was then manifested in the flesh . See , see God himself , whose pure eyes cannot indure to behold iniquity ; did descend to us ; because we by reason of the weight of our ponderous sins , could not ascend to him . In which extraordinary act , he made an exact demonstration of his unlimited goodness .

1. In his mercy . 2. In his Justice .

In his mercy ; The Creator that was offended , assumed the flesh of the creature offending . Man had forsaken God , and turned to Satan ; and yet God that was forsaken , makes diligent search after the forsaker : is not this infinite mercy , far exceeding the limits of the finite understanding and thought of man ? Our nature is become more glorious by Christ in the union , than it was deformed by Adam , in the transgression . We have received more in the second Adam , than we lost in the first . Where sin abounded , grace did much more abound . Rom 5.20 . In Adam we lost our native innocency , in Christ we receive absolute perfection and integrity ; in Adam we lost Paradise on earth , in Christ we receive the Kingdom of heaven , the true Paradise of God , at whose right hand are pleasures for evermore . How then can that infinite mercy repel us from him when we come unto him ; being now made partakers of his nature ; much rather being reconciled , we shall be saved by his life . Rom. 5.10 . And this is called the glory of his grace , whereby we are made accepted in the beloved ; in whom we have redemption through his blood , even the forgiveness of sins , according to the riches of his grace . Eph. 1.6 , 7.

Gods goodness appears in his justice , worthy of admiration for the God of mercy as he was inclined , so was he content to pardon sinners , if it might stand with the unblemisht reputation of his exactest justice . That therefore his justice might not suffer , his mercy brought to passe the incarnation of his Son , thereby to satisfy his justice and appease his wrath . Rom. 3.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Him hath God set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past : hence he is said to dy for us , that is in our stead , which taketh away condemnation , Cap. 8.34 . and bringeth peace to undoubted salvation , Cap , 5.10 . Here is plenary satisfaction to God for us , and a peaceful reconciliation betwixt God and us .

Hence 't is said that he was made sin for us , that is , a sinner ; 2 Cor. 5.21 . which cannot be but either interna pollutione , by an inward infection , which was impossible to him , vel externâ reputatione , by an outward repute and estimate , which was no otherwise than by undergoing the punishment due to us , which he hath done as was meet ; by which Gods justice is everlastingly , immutably and fully satisfied , and we perfectly saved . Hence he is said to bear our iniquities , Isa. 53.4 . which is not tollerantia , patientiae , the bearing of patience , though he did bear them patiently ; but by bearing them , he took them away , behold the Lamb of God , that takes away the sins of the world : neither is it sola poestas auferendi peccata , 1 Pet. 2.24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . onely an authentick power or authority of taking away our sins ; but ( which is far more ) he actually bare our sins , in his one body on the tree ; that is , submitting himself to divine censure and justice , did suffer the punishments of our offences , by which we passe from death to life ; for by his stripes we are healed , by his death we are saved . Hence he is said , to have paid for us the price of our Redemption , we are bought with a price faith the Apostle , whereby is intimated our captivity and subjection unto the just vengeance of the Almighty ; We were debters unto him , and were broke like bankrupts upon the matter , despoil'd of all good we had , and disenabled to pay the price of our redemption ; which the Son of God undertaking , saith of himself , Mat. 20 28. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Tim. 2.6 . that he came to give his life a ransome for many ; whereof the Apostle making use , saith , that Christ our Mediatour gave himself a ransome for all : The Apostles , All , are those Many , mentioned by the Evangelist . Hence he is said to be an offering and a sacrifice to God for a sweet smelling savour , Ephes. 5.2 . Such a one as hath wrought a perfect reconciliation and an eternal peace betwixt God and us : his justice satisfied , our sins pardoned , our souls saved . Such a one , as all sacrifices before him were but his shadows , and for any to be after him is but needless , and most unlawful ; for he after he had offered one sacrifice for sins for ever , sate down on the right hand of God ; and by that one offering hath . perfected for ever them that are sanctified . Thus to satisfie the justice of God , and secure us , Heb. 10.12.14 . the Sonne of God is sent from God into the world , and went stitch-through with the work of our redemption . So that it is compleat , and cannot admit the least exception ; nothing in it being defective , nothing superfluous .

To close up this point , admire the wonderful temper of Gods mercy and justice , which no creature could find out , before God did manifest it ; and none now it is made manifest , can fully apprehend it . In sending us a Saviour , God was merciful , that he might be just , and just , that he might be merciful . For in his mercy he sent him , he gave him to us ; in his justice he made him a curse ; he punished him with death for us , which he triumphantly overcame ; he made him sin for us , that knew no sinne , to the end that through his mercy again we might be made the righteousnesse of God in him . Cor. 5.22 . Wherefore with holy David , unto thee O God do we give thanks , unto thee do we give thanks ; for that thy name is near , thy wondrous works declare , Psal. 75.1 . The works of thy mercy , the works of thy justice , are exceeding wonderful in our reparation . Thy Name , thy nature is near unto us in thy Son , Nomen i.c. Num●n . who being the true IMMANVEL , God with us , hath wrought and accomplished our deliverance . Not unto us , O Lord , not unto us , but to thy Name give the glory . Tibi gloria , nobis lucrum , let the glory be thine , now the gain is ours . Glory be to God on high .

Thus much concerning the first thing imported in this Glory , which is a pious admiration of Gods infinite Wisdom , Power and Goodness .

The second thing imported in this Glory , is a religious honour due to God , which is evermore the necessary consequent of pious admiration . We honour our Benefactors the best we may , as the benefit bestowed and the love of the Benefactor doth require ; and the greater the benefit , the greater is the Benefactors love ; and the greater his love , the greater honour is due to him from the receiver . Great out of doubt is the Gift God sent to us , freely confer'd upon us ; it is a Gift of an heavenly nature , of the highest vaine ; his own only begotten Son , him hath God given ; that a● many as believe in hi● should not perish , but have everlasting life : Seeing then that he graciously vouchsafed to honour us so highly , so lovingly ; we cannot in modesty , in honesty , in piety , but highly honour him again , who is the highest .

Being then upon the point of honour , I must fixe upon those two points wherein this honour doth consist ; which are , 1. Obedience , not fained , but real . 2. Divine worship or adoration of him .

First then , because God hath sent a Saviour into the world , to visit us his people from on high , and to redeem us from below the nethermost hell ; we are to render all sincere obedience to him : Our creation , our preservation do both plead for , and challenge it at our hands , a regular conformity to his will , for we are his people , and the sheep of his pasture ; but much more our redemption , the end whereof is , that we being delivered out of the hands of our enemies , might serve him without fear , Luke 1.74 , 75. in holinesse and righteousnesse before him , all the dayes of our life .

This obedience is , 1. Internal , wrought and seated in the heart . 2. External , profest and made conspicuous by outward expressions . For the former , it is internal , wrought in the heart ; for the outward motions of our service and observance to God , have their proper dependance upon the good operations of the heart , as it is affected , moved and ruled by the Spirit of grace . In nature the heart is primum vivens , the first part in man that lives , and communicates natural life and motion to the rest : So in grace , the heart is the very first that receives new life from above , according unto which all the other parts become instruments of righteousness and Gods glory , from being instruments of sin and Gods dishonour . The heart then once subdued to the obedience of God , the rebellion of our nature being suppressed , and the love of God shed abroad in them by the holy Ghost which is given unto us ; there is by the effectual working of the power of the most High , begotten in us an ardent love of God , which is that spiritual flame of pure heavenly fire , that makes us zealous of good works , that actuates the whole man in piety , putting us awork in the serious disquisition of the affairs of heaven , and making us fiery hot in the Christian pursuit of Gods glory and our eternal quiet . The Apostle defines it to be the fulfilling of the Law , so that upon it depends our obedience , there being no obedience without it .

Wherefore to conclude this with S. Bernard on the Canticles : Dilexit nos Deus dulciter , sapienter , fortiter : dulciter , quia carnem induit ; sapienter , Bern. quia culpam cavit ; fortiter , quia mortem sustinuit : Sic nos diligamus Deum , dulciter ne illecti , sapienter ne decepti , fortiter ne compressi , deficiamus . God loved us sweetly , wisely , sirmly : Sweetly , because he assumed our nature ; wisely , because he eschewed and declined our sin ; firmly , because he sustained death for us : In like manner , let us love God sweetly , lest allured ; wisely , left intrapped ; and firmly , lest constrained and fore urged , we revolt and apostatize from him . Let our affections then be once heartily endeared unto him as they ought to be , and the whole world shall not remove our standing , nor make us forsake our obedience due to God .

For the latter ; This honour consisting in obedience , as it is internal , wrought in the heart , and seated there by love ; so it is external , profest by outward expressions . It must not be lockt up in perpetual silence , nor buried in endless obscurity ; but our lips must be open to shew forth his praises , and our light must so shine before men , that they seeing our good works , may glorifie our Father which is in Heaven .

This honorable obedience is exprest two ways , 1. By good language . 2. By good actions .

First it is exprest by good language . The heavenly host of Angels be assembled together to give the good time of the early day to the Son of God , now made the Son of Man : Sing and rejoice , not only because the vacant places of Apostate Angels were to be filled up and supplied with the redeemed Israel of God ; but also because we are by his most happy Incarnation made most happily the sons of God , of the sons of wrath ; and partakers of their happiness , of being partakers of great misery . Wherefore joy was proclaimed from Heaven in the sweetest dialects , by the Divine Heralds of Honor , because the Author and Giver of Joy was come then into the world , which was the best day that e●er than beheld , made more glorious by the glorious rising of the Sun of Righteousness . Joy again is commanded , because enmity betwixt God and man ( the just cause of sorrow ) is removed . Questionless , Glory in the highest degree and largest extent is to be rendred unto God ; which our first Parents by their unlawful transgression would have taken away . And if the Angels thus sing and rejoice , how much more are we engaged in the performance of the like , since he took not upon him the nature of Angels , but the nature of Man ? since unto us that Child was born , and for us that Son was given ? Sing and fear not then , as the Angels said , because he was born who hath taken away all cause of fear . The Israelites did lift up their voices with Jubile , 2 Sam. 〈◊〉 . when the Ark of the Covenant was brought unto them , which was but a shadow or figure of the Lords Incarnation : how much more ought we to rejoice , unto whom the Lord himself is come , and hath honored us with the assumption of our flesh unto him ? Abraham rejoiced when he saw by faith the day of the Lord afar off : how much greater ought our rejoicing to be , now that he was Immanuel , God with us ? He rejoiced when he saw the Lord in an humane shape assumed for a time , appearing unto him : what should we do now , that Christ hath coupied unto himself our nature by an everlasting covenant and inviolable union ? Our souls ought to magnifie the Lord our God , and our spirits to rejoice in God our Saviour . A new song is expected of us , being the old things are passed , and all things become new . With the Heavens ought we in a more special manner to declare the glory of the God of Heaven , and sound forth in the choifest language and with most chearful heart , from generation to generation , the everlasting praises of our God , for the wondrous work of our Redemption . God commands us , Good Angels invite us , all things prompt us to make our tongues as pens of ready writers , to set forth that good matter is indited in and by our hearts concerning the King of Kings ; Psal. 45. whereby we may make his name to be remembred in all ages , and the people to praise him for ever and ever .

Secondly , This honorable obedience is exprest by good actions . To speak well , and do ill , is simulata sanctitas , counterfeit sanctity ; deliver●d by some to be duplex iniquitas , a double iniquity . Being that the true Light is gone into the world from the Father of Lights , who dwelleth in that Light which is unaccessible ; We who are the Children of Light by profession , ought not to be imployed in the works of Darkness by dissimulation . Our behaviour and conversation must be candid and unstain'd , if our souls have received the true stamp and character of goodness : For this purpose God gave Christ , and Christ gave himself , that he might redeem us from all iniquity , Tit. 2.14 . and purifie unto himself a peculiar people zealous of good works . Enoch walked with God ; and Abraham pleased God ; David did run the pure path of Gods commandments ; and Christ did all things well . We are to have respect to all the divine ordinances of the God of Truth , that in none ( if it be possible ) we may be sound faulty . Forsake evil , and do good , ( saith the Prophet ; ) and so the Lord shall crown our desires above what we are able to ask or think , saith the Apostle . Let your Covetousness be turned to Liberality , that the Saints of God , those of the houshold of faith , may be the better for you : Let your Ambition be turn'd to Humility , that ye think not of your selves above that which is meet : Let your Adulteries be turn'd to Chastity , that your bodies may be fit temples for the Holy Ghost to dwell in : Let your Idolatries and Superstitions be turn'd to the zealous and Primitive service of God , that God may dwell in the midst of you : Let your Wantonness in attires and habits be turn'd to Gravity , whereby the Heavenly graces of the Eternal Spirit may be enlarged in you , and manifested by you , as becometh Saints : Let your hideous Blasphemies and horrid Oaths be turn'd to a reverent naming of the Lord , that his Name may be hallowed by you . In conclusion , let all the Intemperance , Prophaneness , and Corruptions of our lives , be turned to Holiness ; whereby all our actions may favour of grace , goodness and obedience .

This obedience in actions , whereby we glorifie God , must be — 1. Speedy . 2. Cordial . 3. Ever augmenting . 4. Resolutely constant .

It must be speedy . To day if ye will hear his voice , harden not your hearts . Dilatory procrastinarions beget difficulties , and augment our miseries . Wherefore to keep a Field from overgrowing with weeds , is to pluck them up in the Spring ; and to preserve ones Body from overcharging with diseases , is to purge the bad humors betime . Thus sin and disobedience must be nipped in the bud , or else they bring forth much soure fruit of trouble and danger . 'T is the Polititians observation , That à parvis veniunt summa mala principiis ; The greatest evils have but small beginnings .

Our obedience must be cordial . My son , give me thy heart , saith the Wise man ; saith the wiser God . If obedience be wrung from us , it is not acceptable ; A cheer 〈◊〉 giver obtains acceptation at Gods hands , Abraham's obedience in offering to offer up his son Isaac upon Divine command , was cordial ; So were Davids services , being a man after Gods own heart . Christs obedience was cordial , both in fulfilling every tittle of the Law , and suffering the punishment due to our sins : So was Paul's , when in his conversion he consulted not with flesh and blood , but immediately obeyed the Heavenly vision .

Our obedience must be ever augmenting . It is the genuine nature of true grace to be ever growing , and of good Christians to grow in grace . The perfection of obedience is not compassed in a moment , which is but a point of time , but by degrees and many previal dispositions . Were it not that we are too much indulgent to our corrupt affections , our obedience would never leave growing , until by Divine assistance and pious endeavours , we increase the quantity thereof . I know , the desire of enjoying the home-pleasures of this sinful life , hath the more favorable audience and powerful perswasions in a mind captivated to his own passions , and prevails more : But where the heart is set at liberty from the bondage of sin , there Piety beareth sway , and obedience aboundeth . Hence proceeds the Apostle's elegant Climax ; Add to your faith virtue , and to virtue knowledge , 2 Pet. 1.5 , 6 , 7. Acti agamus . and to knowledge temperance , and to temperance patience , and to patience godliness , and to godliness brotherly kindness , and to brotherly kindness charity : If these things be in yo● and abound , they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ .

Our obedience must be resolutely constant . With the Galatians , to begin in the spirit , and to end in the flesh , is a deep apostacy from the truth of obedience , and from obedience to the truth . It is manifest cowardise in Souldiers to forsake their Colours when they are upon service : Our whole life is no other than a continual warfare ; If our resolution be not fixt in our Christian enterprises , if we fail ( after the military oath is solemnly taken by us in our Baptism ) in obeying the Captain of our salvation , the Lord of Hosts ; we cannot avoid the bafest imputation of coward●se , nor be accounted other than dastardly fugitives . We know , Satan and the World lay strong siege to take us , and to draw us by head and shoulders from our obedience : But we may learn from Job this point of valour , that though God should kill us , ( much less then if Satan should ) yet we should not upon any terms forsake him . For the crown of life and diadem of glory , Rev. 2.10 . shall be given unto them alone , that are faithful to the death .

Thus much concerning the honour of Obedience , which this Glory in the Text imports . Now follows the other honour imported by it , which is the honour of Divine worship or adoration ; whereof there are two degrees : 1. Internal . 2. External .

The first is the internal affection or serviceable submission , which is as the soul or life : The other is the external note or sign of such submission , ( as bowing , kneeling , supplication ) these are the body or material parts of it . Now this worship , when divine , and opposed unto civil , is proper unto God , and incommunicable to any creature : For the glorious prerogative of our Creation and Redemption , in these works he admits no instrumental service , much less can brook a Partner in the glory redounding to them ; My glory will I not give unto another . Psal. 95.6 . In consideration of the works of Creation , the Princely Prophet invites all to adore God : O come , let us worship and bow down , and kneel before the Lord our Maker . In consideration of our Redemption , God speaking of Christ , saith , Let all the Angels of God worship him ; much more men . Besides , the seeds of grace and true religion , are sown immediately by Gods sole powerful hand ; and their native off spring , ( acts of faith especially ) must be reserved entire and untouch'd for him . Prayers intrinsecally religious , or devotions truly sacred , are oblations which may not , which cannot without open sacriledge be consecrated to any others honour , but only to his who infuseth the spirit of prayer and thanksgiving into mens heares . Bowing the body and kneeling , as used to express a religious and divine worship , must not be directed to honour them which are no gods ; but the Only wise and Immortal King . Never had any man juster occasion to worship an Angel , than S. John ; or a Saint , than Cornelius and his company had . The reason why the Lord in wisdom would have as well their willingness to worship , as the Angel's and S. Peter's unwillingness to accept their proffered submission , so expresly registred , was , to imprint the true meaning of that Law in the hearts of all that should read those stories , Thou shalt worship the Lord thy God , and him onely shalt thou serve .

Now if any Anabaptistical Humorist , who hath a company of Phanatique toyes whiffling about his understanding , should censure me for inforcing Bowing and Kneeling ; I have no more to say to him than this : Being that God is the Creator and Redeemer of soul and body , that therefore as well with the body as the soul we are to worship him , by kneeling , bowing ; and that especially when the act of our Redemption is presented unto us by visible signs , as it is in the Lords Supper .

I conclude this with the Apostle : 1 Tim. 1.17 . Now unto the King eternal , immortal , invisible and onely wise God , be honour and glory , for ever and ever , Amen .

I follow still the Angels strain , and pitch my thoughts on the second part ; the words are these , And on earth peace .

From the time of Mans capital apostasie effected by the cunning project of the subtile Serpent , all the creatures of God were at odds with Man , affected with reciprocal enmity . The fiery Dragon had set the world on fire ; Combustion and Confusion , the two extremities of distempered Passion , came on after . Hence by reason of the perpetual opposition of the creatures , Iniquity did abound , and the love of many waxed cold . The burden of these disturbances was so ponderous , that all things did groan under it : So many blustering storms did succeed one upon the neck of another , as that the world seemed to despair of peace . Mans wicked disobedience was taken so ill at Gods hands , ( as well he might ) as that he was incensed against him and his posterity , and for their sake cursed the earth . Here then we find Man in hostility with God , with himself , with his brethren , with all Gods creatures both in heaven and in earth : So that he is excluded felicity , whereof he was before possessed ; inviron'd with that deplorable misery , which he then could not , and we now cannot without Christ Jesus avoid . His rebellion against God , caused the creatures to rebell against him : He neglecting his Creator , is both by the Creator and creature neglected : His falling from the Lord , made the Lord and the servants fall out with him . Because the sons of Adam had such aspiring minds , as to seek after that which is proper unto God ; Peace is therefore departed from the sons of Adam . Now there was no peace within , none without ; until the Prince of peace , Jesus Christ , by grace , put a period to the mutinous disposition of ill-affected humors ; until he had so salved the matter betwixt God and us , as that all things might work together for the good of us that are the elect of God .

Wherefore as the Dove , after the ●sswaging of the waters of the Deluge , brought an Olive branch into the Ark of Noah ; so Christ , as innocent as a Dove , came unto the world , and brought Peace and Reconciliation with him into the Ark of God , which is his Church , floating in a restless Ocean of intestine troubles . Who was no sooner come , but the Heavenly Courtiers invite us men on earth , to give glory unto God in Heaven ; because that the God of Heaven did by his own Son send peace on earth to men . For when he came , he brought peace to us ; when he departed , Zanch. he left his peace with us . Qui pacem dicit , dicit uno verbo omnia bona , saith Zanchius ; Who names but peace , comprehends in one word all that 's good . And indeed , all that 's good did in and through Christ descend to us from the Infinite Good , out of the inexhaustible treasures of whose uncomprehended fulness we have all received . Since then ( O my God ) that my soul and discursive faculty must now be fixt upon all that 's good ; refine I bese●ch thee my diviner thoughts , and let not all that 's good be in any wise tainted by any unhallowed imperfections of mine . Assist with thy Divine power , in setting out this Olive-branch of Peace fetcht from Heaven , that may in time spring up unto eternal life .

Our Saviour , the Everlasting Son of the Father , and blessed Peace-maker of Heaven and Earth , wrought for believing men , such as shall receive him by faith ( for whose sake he came into the world ) a foursold inviolable Peace ;

Viz. 1. Peace with our God . 2. Peace with our selves . 3. Peace with one another . 4. Peace with all the creatures .

First he wrought our peace with God . What befell Adam for his insolent behaviour and disobedience against the Author of his life ; no son of Adam that hath but the least sense of misery , can be ignorant of . Upon the apprehension of the transgression , he found himself , and we since our selves miserably plung'd in a depth of inselicity ; for by the offence of that one man , that first man , all became enemies to God , and God an enemy to all . Thus God and man stood off at a distance , never to come together but by a mediation . Whereupon the God of mercy , that delights not in the death of a sinner , unwilling to see so noble a creature perish everlastingly , provides and sends a Mediator , that Son of his who was in his own bosom , to reconcile us unto himself , to bring us unto the bosom of his Father ; ratisying such a league as may ( if it were possible ) outlast Eternity . Hence it was he took our flesh upon him , whereby being God and Man , he might bring man to God . Oh the hardness of my stony heart ! saith Bernard , in a heavenly extasie ; Bern. Vtinam , Domine , sicut Verbum caro factum est , ita & cor meum carnem fiat ! I would to God , my God and Lord , that as the Word was made flesh , so were my heart , hereby to be seelingly apprehensive of thine infinite mercy , in granting pardon to my sin , and peace unto my soul , through the Lord Jesus ! It is the Apostles speech , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He , that is Christ , is our Peace , Eph. 2.14 . our Peace in the very abstract ; By him our eternal quiet is procured , Gods consuming wrath appe●sed , and by his light are our feet guided into the way of peace . A Jesuite spake it , and to speak truth , 't is Gods received truth : Ex inimicis amicos , ex servis filios , ex filiis irae haredes regni fecit nos per Christum Deus : God , the God of peace , hath made us through Christ , that of being his enemies , his friends ; of being his servants , his sons ; of being sons of wrath , heirs of a Kingdom not subject to mortality .

Bu●lest an headstrong credulity arising out of a flattering misconceit , should draw some into a precipitate presumption of concluding themselves to be reconciled to God , and restored to favour , though they persist in sin and infidelity : Learn this Orthodox truth , grounded on that of the Apostle ; That they only who are justified by faith , and sanctified by his Spirit , have peace with God , Rom. 5.1 . through our Lord Jesus Christ . Happy is that soul alone , that hath faith ; it hath Christ : Happy that soul alone that hath Christ , it hath the Spirit of Christ : Happy that soul alone that hath the Spirit of Christ , it hath God : Happy that soul alone that hath God ; it hath all things . The sins of true Believers , and all their imperfections , do ( like the Morning-dew at the Suns approach ) vanish away and dissolve into nothing by the beams of the Sun of Righteousness , by whom we have access by faith into his grace wherein we stand , and rejoyce in hope of the glory of God . Here 's a remedy to stanch a bleeding heart ; here is rest for a troubled spirit ; here is a Cordial restorative for a Christian soul , that aforetimes did surfeit with the luscious bewitching pleasures of a sinful life , and after trembled at the killing fears of the pangs of Hell .

To say something more how our peace with God was wrought ; ( which is worthy of all observation . ) Know , the condition of the Obligation of the first Covenant was this , Do this and thou shalt live ; the transgression whereof by necessary consequence must have brought death . To reduce us then into grace with God again after our desertion , Doing and Suffering was requisite ; the one serving to give us life , the other to save from death , both for expiation of our offences , and satisfaction of the offended Justice . Our peace then is made by Christ's 1. Doing , & 2. Suffering .

By Christ's doing . For if by our ill doing we undid our peace , our peace must be m●de up by well doing ; which we being unsufficient for , Christ whose grace is abundantly sufficient for us , performed in our stead . His conversation i● the days of his flesh ( besides his unspotted and pure Conception ) was unblemished . He came to fulfill all righteousness , and did so : In the volume of the book it is written of me , Heb. 10.9 . ( saith our Saviour ) Lo I come to do thy will , O God . I can quickly impannel a sufficient Jury out of the three Kingdoms , the Kingdom of this World , the Kingdom of Grace , and the Kingdom of Glory ; some friends , others foes , by their just verdict given up already , to justifie the Innocency of our Blessed Redeemer . An Angel , in the 9. of Daniel , calls him The most Holy ; And the same Angel tells his Virgin Mother , that , That Holy thing which should be born of her , should be called the Son of God . The Prophet Isaiah by Divine inspiration saith , That he did no sin , neither was there guile found in his mouth . S. Peter saith , He was a Lamb without blemish and without spot . The Apostle to the Hebrews , describes him to be Holy , harmless , undefiled , separate from sinners . S. John insorms us , that We have an Advocate with the Father , Jesus Christ the Righteous . He is said by the Spouse in the Cantieles , to be white and ruddy ; Ruddy in respect of his bloody Passion , and whire in regard of his unstained Innocence . Pilate ( though Christs enemy ) ingenuously professeth , that he could find no fault in him . Traiterous Judas , when the fact was done , confesseth , that he did betray the innocent blood ; Habemus consitentem reum . There was Herod's action in causing him to be arrayed in a gorgeous white robe , as an implicite testimony of his innocence . Pilate's wife bids her husband , sitting on the seat of Judgment , to have nothing to do with that Just man . The Thief upon the Cross , condemning himself and his fellow , makes this his last and his best confession ; This man hath done nothing amiss . The Centurion , when he saw what fell out upon the death of Christ , concluded with himself , Verily , this was the Son of God ; Luk. 4.34 . or as S. Luke hath it , Of a truth , this was a just man . The Devil too ; I know thee who thou art , the Holy one of God . For more evidence , I can produce from heaven a cloud and innumerable company of witnesses ; as that , Rev. 15.3 . Part of the Saints heavenly song is , Just and true are thy ways , thou King of Saints . Lastly take with us the sentence of the just Judge of all the world , uttered from Heaven , This is my beloved Son , in whom I am well pleased . I need to say no more in it , 't is a plain case : here 's a threefold cord , Vox Dei , vox populi , vox populi Dei ; The voice of God , the voice of the people , the voice of the people of God .

Now for our comfort , know thus much : Christ's active righteousness was meritorious for our salvation , for our peace ; wherefore Christ is said to be made to us of God , righteousness and sanctification ; and that he knew no sin , that we might be made the righteousness of God in him . By Adam's fatal disobedience , the peace was broken ; by Christs perfect and absolute obedience , the peace is renewed . As by the disobedience of one man , the first Adam , many were made sinners , and so enemies to God ; so by the obedience of one man , the Man Christ Jesus , the second Adam , many are made righteous , and so reconciled to God . Our peace then is made by Christs doing , in fulfilling the Law in every point , which in every point we did unrighteously violate . He did work upon the Earth , to work our peace in Heaven . Which in like manner he did by suffering , as well as doing : Which I will by Divine assistance also briefly prosecute .

Were we not sinners , Christ had no need to suffer ; Had he not now suffered , we should not be saved because sinners . All our deaths could not have wiped away one sin , much less all our sins ; and therefore not made our peace . Eternity of torments is satisfaction indeed to Gods Justice ; but then what hope of mercy , of peace , of life ? What we therefore could not do by suffering eternally , Christ hath effected for us by a timely death : Rom. 5.10 . Act. 20.28 . 1 Joh. 1.7 . We being sinners , Christ died for us ; and being enemies , we were reconciled to God by the death of his Son . Hence he is said to have purchased his Church , that is , the peace of his Church , with his own blood ; and his blood to cleanse us from all sin . Divine Truth terms him , The Lamb of God that taketh away the sin of the world . The sin of the world , that takes away the world from God ; the removing where of out of the way , makes way for grace , and so for peace for a world of men . Princeps vitae est interfectus , ut nos ad vitam restitueret ; Dominus gloriae crucifixus est , ut nos ad gloriam exaltaret : The Prince of life was put to death , to restore us from death of life ; The Lord of glory was ignominiously crucified , to exalt us unto glory . He was content to be forsaken of his Father , and to bear his indignation ; to make peace for us through the blood of his cross , to reconcile us who were sometimes aliens and enemies ( in the body of his flesh through death ) to present us holy and unblameable , and unreproveable in his sight . Col. 1.21 , 22. Eph. 5.2 . For this very purpose he became a Peace-offering for us . Christ loved us , and hath given himself for us , an offering and a sacrifice to God , for a sweet smelling savour .

Oh the unsearchable depth of my loving Saviour's love , and the infinite value of my Redeemer's death ; upon whom fell the chastisement of our peace , and on whom the Lord laid the iniquity of us all ! Oh who would not in a full eareer run and leap out of himself into the bosom of my crucified Lord , in whose arms we may receive the solacing embracements of his infinite love ! None but he can bring us unto God ; for none but he can grant rest unto our souls . As I live , I will never seek any other Peace-maker among Angels or Saints in heaven or earth , to make my peace with Heaven , than him that is the King of the Saints : Who , though he accounted it no robbery to be equal with God , yet for our sakes , for my sake , did humble himself to death , even to the death of the Cross ; whereby having made our peace , be hath freed us from all that 's ill , and hath made us partakers of all that 's good .

He hath freed us from all that 's ill . The blessed fruit of an happy peace , is a well grounded security ; which whosoever is at peace with God , enjoys ; Num. 17.23 . enjoys a safe protection under his wings . Surely there is no enchantment against Jacob , neither is there any divination against Israel . Subtilty cannot prevail against those whom the Lord hath resolved to bless ; nor power overcome whom the Lords stretched out arm will support . What forces of arms of the mightiest man , can resist the powerful arms of the Almighty ? or what wisdom of the wisest worldling can oppose the wisdom of the wisest God ? And if all these fail , what can the Accuser of the brethren invent , whereby to bring us into condemnation ? The Serpents head is bruised by the Womans Seed , and Sin hath lost its sting ; for there is no condemnation to them that are in Christ Jesus . Condemnation ? nor separation from the love of God . Satan and the world may assault , but with little good success : The flesh and sin may labour to entice us , but to little purpose : Death and the grave may seise upon us , but 't is but for a short time . In all these things we are more than conquerors through him that loved us ; And thanks be to God that giveth us the victory , through our Lord Jesus Christ .

Forasmuch then as that the Lord hath troden the wine-press of his Fathers wrath alone , to free us from all ill ; Be ye , oh be ye who are the Lords redeemed , cautelous and circumspect in your conversation ; that by the errors of your ways , and continual transgressions , you incense not his wrath against you , nor provoke the eyes of his glory . Sudden destruction will assuredly surprise that soul that sin keeps at odds with God ; and Hell gapes wide open for such as will not be reclaimed . It was Joram's proposition to Jehu , Is it peace ? And it was Jehu's reply to Joram , What peace , so long as the whoredoms of thy mother Jesabel and her witchcrafts are so many ? Out of doubt , while we persist in wickedness , adultery , idolatry , pride , avarice , sacriledge , extortion , oppression , bribes , perjury , ( I might be endless ; ) we cannot be at peace with God ; and therefore lie ever open to the shot of general dangers . As we are unfit through our obliquities to press into Gods presence here , so is it impossible for us , keeping the same path , to be admitted into his glotious presence hereafter ; or to escape that deserved vengeance that comes swiftly from him to whom vengeance belongeth ; that driveth more furiously than did Jehu the son of Nimshi . Break off then your sins to be at peace with God , and Gods peace be with you . So shall you receive large immunities , as to be free from all ill , so to be partakers of all good ; which is the second effect of this peace .

The largeness of my Gods bounty , and my Saviours merits , are not to be comprehended by humane capacity , it is infinite . Ponder the Apostles reason for this ample favour extended unto us ; and then let our souls rejolce . Gods liberality is propounded in this wise : He that spared not his own Son , Rom. 8.32 . but delivered him up for us all ; how shall he not with him also freely give us all things ? It cannot enter into my head to conceive , how that the Lord will withhold what tends to our felicity , being he gru●g'd not to give us what he loved best , his onely Son . He gave him without our demand , and will therefore give all things without our desert . What Paul said to the Corinthians , 1 Cor. 3. I say to you that are reconciled to God ; All things are yours , whether things present or things to come , and ye are Christ's , and Christ is God's . The Lord giveth grace and glory , saith the Psalmist ; Grace here , Glory elswhere .

In a peaceable Commonwealth all things flourish ; men do plentifully enjoy themselves , and plenty of all things , without interruption : whereas the discord and dissentions of factious Licentiates by rebellion against their Prince , lays a gap open for ruine to enter upon them . So when upon our address to God , we have obtained a peaceable condition ; when we have laid down our arms or weapons , intending no more to sight against Heaven ; when the Mediator of the New Testament , by interposing himself betwixt God and us , hath concluded an everlasting and unchangeable peace ; then , then in very deed , no good thing will be denied us ; There is no want to them that fear him . Psal. 34. This is most true : For by this peace we are adopted the sons of God and heirs of glory ; whereby there is conveyed unto us by the eternal constitution of the Possessor of all things , a just title to all things , to blessings both temporal and eternal ; the treasures of his graces are conferred upon us , the storehouse of his riches is ever open to us , and the pure crown of immortality and royal diadem of glory is laid up for us ; For us who shall depart in peace according to Gods word , and whose eyes shall see his salvation .

One word to you , to whom a sinful life is far more pleasing , than that that befits a Christian's : Your iniquities separate between your God and you , and deprive you of all that 's good . I call you from Isaiah , what he did from the Lord , Children of transgression , and a seed of falshood ; whose end cannot be good , whilst you walk in those crooked paths , wherein whosoever goeth shall not know peace . Rectifie your ways , alter your wild courses , conform your selves to the will of God your Creator , accept the Covenant of peace , and live accordingly ; so shall your souls live . Isa. 55.7 . Let the wicked for sake his way , and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy upon him ; and to our God , for he will abundantly pardon . Then blessed shall ye be in the city , and blessed shall ye be in the field , blessed shall ye be in the fruit of your body , and the fruit of your ground , and the fruit of your cattel , Deut. 28. the increase of your kine , and flocks of your sheep ; blessed shall be your basket and your store : And in heavenly places ye shall be blessed with those joyes which are at Gods right hand , world without end .

And thus much concerning the first peace wrought for Believers by Christs coming into the world , The peace of Reconciliation unto God .

The second peace which the God of peace grants us by our Saviours coming in the flesh , is peace with our selves , called The peace of a good Conscience . For , sin that did at first put God and us at variance , continues in the children of wrath not yet reconciled to God , a perpetual disquiet ; Their conscience finding no rest , brings in despair and ruine . But the apprehension of Gods favour , and sense of reconciliation by Christ , calms the conscience of the child of God , and stops the passage to despair and ruine . The ground of this peace is Justification , whereby we have peace with God . Condemnation is a terror to the heart , and the thought of it able to shake the very foundations of the soul : But when a man by the demonstration of the Spirit finds himself to be in Christ Jesus , and so free from condemnation , having his conscience washt in his blood from the guilt of sin , and the saving benefits of his unvalued Passion attributed unto him ; then he takes his rest ; no turbulent passion shall disturb his quiet condition , but will lay him down in peace , and dwell for ever in safety . This leavenly tranquillity of the Christian heart is excited and effected in us , by Gods Spirit rightly informing our understandings of the glad tidings of peace , and assuring us of the adoption of sons , by the remission of all our sins . Phil. 4.7 . Hence it is called , The peace of God that passeth all understanding . The peace of God , 1. Because none can confer it upon us but God alone ; it is his proper gift , and his alone work : My peace I give unto you , Joh. 14. saith our Saviour . 2. Because it is not carnal nor humane , but divine ; not consisting in external matters , but in the heart , the mind , the conscience , and Gods graces in them , which are all internal . Again , it is said to pass all understanding , that is , all created understanding ; because that no created understanding can express it , no , not conceive it , if it be destitute of the Spirit of Christ , if it receive no Divine spiritual illumination from above . No wonder then , that being it is ens transcendens , of a transcendent nature , it is hid from the world : I assure you it is out of the sphere of the worlds activity , and too too remote from the compass of worldlings capacity : 'T is a secret which the glimmering light of nature cannot discover , but is made apparent in Converts , and to Converts , by the refulgent rays of the Spirit of grace . I will briefly describe it , for better satisfaction , from the Agents and operations , or effects of it in man .

From the Agents . Then is the Conscience truly possest of peace , saith one , Quando caro animo judici regitur , & animus Deo praesidi gubernatur : when the Mind as Judge ruleth the flesh ; and when God as President or chief Ruler , ruleth the mind . God ruling the mind , and the mind the flesh , cometh to work this peace in man : For the Conscience , by the perfect operation of God , and the good mind , is as the Apostle saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Tim. 1.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 13.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Act. 24.16 . Pure , good , or without blemish , void of offence ; which is the glory and the consolation of the Saints , whereby an entry is made for peace , there to take up an abode for ever , for ever to stay , because it cannot be taken from them . For it is not possible that that conscience which is purified with the blood of Christ , and wholly practised in the works of Gods commandments , can be customarily subject to the infestuous distractions of a troubled spirit .

From the operations or effects of it in man . The peace of conscience produceth in a Christian these four things : Viz. 1. Confidence . 2. Security . 3. Liberty . 4. Joy .

This peace maketh us confident in going to the Throne of grace , of obtaining our requests , and fearless of the assaults of our greatest adversaries . 'T is the wise mans judgment of the righteous man , that he is as bold as a lyon ; and righteousness is never without peace ; where righteousness and peace kissing each other at their joyful meeting , augments and strengthens the confidence of the just man . No power shall block up his passage , but upon all urgent occasions he will unto his God : Sin , the greatest impediment bringing shame and confusion , is quite removed from reigning in him , and the guilt thereof taken away from condemning of him : Satan , the principal and malicious tempter , is troden under foot , the world is overcome , the strong-holds of Satan demolished ; so that no perplexed evils shall alter his resolutions in the ways of holiness , or make him falter in the solemn services of God .

This peace secures us . He that keeps within distance of his enemies reach , and lies open without good guard , may find that his enemies malice and revenge straight take the advantage and ply their parts ; making the Act tragical , and the Scene bloody . But that man that is at peace with God and himself , may stand upon terms of greatest defiance against his opposites : For as he comes not within the list of their reach , nor is destitute of safest protection ; so neither can their malice or revengeful minds gain the least advantage against him ; for their greatest power is ever curbed by the awful power of the Omnipotent . What can Satan do ? what can sin ? what can the world ? They may thwart us , and that 's all ; Phil. 4.7 . Sat mediis tranquillus and all that in vain too ; for as the Apostle saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; The peace of God shall keep your hearts and minds through Christ Jesus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , shall keep like a warlike garrison , for that 's the emphasis of the word ) with watch and ward , that the enemies shall not invade or surprise the soul ; and through Christ , that neither impatience against God on one side , not diffidence and despair of Gods favour on the other side , shall make us fall from him , but we shall persevere unto the end . Quis usqnam excidit , quem Deus pacis custodit ? Tell me , what man hath ever perished , to whom the God of peace vouchsafed protection ?

The third work of this peace , is Christian liberty . Liberty from the yoke of the Moral law ; and that in a double regard : In regard of the perfect fulfilling of the Law ; an exact obedience without any error or obliquity , is not of absolute necessity , but to be proportion'd according to the measure of grace , which he that accepts the will for the deed gives unto us . Joh. 8.36 . For Christ hath freed us from the curse of the law , being made a curse for us . If the Son make you free , ye shall be free indeed . And liberty from the bondage of sin : Whosoever committeth sin , is the servant of sin , saith our Saviour , Joh. 8.34 . But he that hath the peace of a good conscience , is not in subjection to the dominion of sin , but is servant to righteousness , having obtained the liberty proper to the sons of God , to which he is called . Liberty from the burden of humane traditions and superstitious inventions of men , either crept into the Church through the subtilty of Satan , or neglect of the Pastors ; or impiously imposed by the Antichristian Hierarchy , under the shew of piety and Religion . 1 Cor. 7.23 . Ye are bought with a price , be not ye the servants of men . Liberty from the fear of Tyrants , in matters concerning the solemn worship of God , or fear of danger in matters indifferent . The conscience of a man rightly informed and guided by discretion , is apt to undertake all that may make for Gods glory , the Churches good , and his own salvation . Fear not little flock , it is your Fathers pleasure to give you a kingdom .

The last effect of this peace , is Joy ; and it is called Joy unspeakable in the Holy Ghost ; such an excess of joy , as we want utterance to express it . A good conscience , that is , a pacified conscience , saith Solomon , is a continual feast ; it frollicks and merries the heart in the very prease of adversity ; it encourages a man to alacrity of spirit , and a certain hope of victory ; and it admits no bitter invective to be cast out against us to deject us , nor produceth any clamorous accusation to ruine us : Am●s . but being calm and quiet , excusat , absolvit , consolatur , saith Amesius ; it pleads our excuse , it frees us from condemnation , it brings in an ebullition or a springtide-like overflow of all soveraign comforts .

Balaam did wish that he might die the death of the righteous : I for my part wish to live the life of the righteous . None under heaven can live a more truly jocund life , or at greater hearts ease , than he that hath an upright conscience towards God and towards man . His soul in the midst of tribulation is full ballasted with rejoicing , which the world cannot take away . Hab. 3.18 . It was Habbakkuk's resolution , that notwithstanding all misery , he would rejoice in the Lord , he would joy in the God of his salvation .

But is it so with the wicked ? can they participate of saving consolation ? It cannot be . Yet my charity forceth this good wish for them , I would they did ! for then would they bid adieu to all sinful courses , which in the end prove dismal . I am sure I have seen the wicked rejoice in their wickedness ; yet that rejoicing , as it is like crackling of thorns under a pot , of short continuance ; so it is never hearty : And wot you why ? surely because their conscience can never be at rest ; There is no peace , Isa. 57.21 . saith my God , unto the wicked . For their consciences tell them that the Lord hath a quarrel unto them for their sins ; they see their condemnation printed in their soul , as it were with red letters in an Almanack . How can it be otherwise ? Where there is no zealous reluctation to evil , but a constant gliding into mischief , and study to transgress : when sinners , confident in the imagination of their giddy heads , like Tumblers that stand upon their heads , kick against Heaven ; what expectation of peace or joy , or what hope of Divine solace can they have ?

On the contrary , They that war against the flesh , and will not admit any composition th Satan ; they that spend themselves to please God , and to be in league with heaven : It cannot be , but being that all your aims bend at peace , Isa. 57.2 . you shall end in peace , and rest in joy and glory everlasting .

Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep , through the blood of the everlasting Covenant , make you perfect in every good work to do his will , working in you that which is well-pleasing in his sight , through Jesus Christ , to whom be glory for ever and ever .

There remains yet two other kinds of peace to be treated of ; peace with one another , and with the creatures .

Sin the cause of all confusion , hath so distempered the whole fabrick of man , and bred such malignant humors in our nature , that unlesse the God of order take us in hand , we are apt upon the least occasion to lay violent hands one upon another ; or else by secret contrivances to work one anothers downfal . If unbridled passions once get but an head in man , nothing unlesse Gods restringent grace stop him , shall hold him from breaking out into outragious disorders . Wherefore to cure this malady , this running sore ; it seemed good to the God of peace , to send his beloved Son the Prince of peace into the world : Part of whose function was , not to put men together by the eares , Sacrosancta 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nobis committitur , non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but to combine their hearts together by a loving union . He came and preached peace to you that were afar off , and to them that were nigh . My peace ( saith Christ ) I give unto you . And this is my commandment ( saith love it self ) that ye love one another , Ephes. 2.17 . John 14.27 . cap. 15.12 , 17.

History reports that the Temple of Janus in Rome Paynim , at the time of Christs Nativity had all the gates thereof laid open ; Histor. Rom. which was interpreted to be a manifest intimation of a general peace over all the world . And out of doubt , in whom the Spirit of Christ beareth rule , they are ever addicted to a peaceful life : for peace , whereof the turbulent spirit makes no reckoning , is reckoned among the fruits of the blessed spirit . Seeing then that Christ brought it , preacht it , gives it , commands it ; I shall therefore briefly presse it .

This kind of peace is twofold , Civil and Ecclesiastical . As Religion is the King upon which the Government of the Political State depends and moves ; so Peace is the Raile that keeps both close together . Truth hath aver'd it , that Kingdoms , Cities and houses , divided against themselves , cannot stand . Factious spirits in the Commonwealth , and schismatical hot-brains in the Church , by their unhappy divisions , lay a gap open for destruction to enter in by . For the preventing whereof , be ever observant of the Apostles wholsome advice , which is , 1 Thes. 4.11 . & 5.13 . to study to be quiet , and to be at peace among your selves . We must not let loose the raines to precipitate passion , or let flie distastful language , unbeseeming the professors of the Gospel of Christ ; but ever by a sanctified discretion moderate our minds in love , and keep our selves within the precise circuit of Piety and Religion . Reason it self pleadeth for a civil behaviour towards all , which in reason cannot be denied ; And therefore we will begin with Civil Peace .

The Heathen Philosopher tells us , that man by nature is a sociable creature , Arist. Polit. because reasonable ; who indeed is rather so when guided by Religion : for that labours to preserve unity , which being broken , society is dissolved . Hence it is the speech of a Father , Debemus ut corpori sanitatem , puritatem cords ; sic & fratri pacem ; We are indebted as to our bodies for health , to our hearts for purity ; so for peace to our brother . The noblest weapon man can conquer with , is love and gentlest courtesie ; it gets the victory without ere a blow given . Geometricians teach , that Sphaerical bodies touch not , but in puncto , in a point ; Ram. Geomet . and therefore more subject to fall : Thus haughty spirits sweld up with over-weening self-love , when they meet together by a proud touch , soon over-turn one the other . Whereas all of us , great and small , should be like hollow spheeres , the one within the other ; the greater in love embracing the lesser .

Without peace , the frame of nature cannot stand ; Mundus amissa pace , Gregor. Nazian. mundus esse desinit ; ( saith Gregory Nazianzene ) the world which is chain'd together by intermingled love , would all shatter and fall to pieces , if charity would chance to die ; if peace were alwayes disturbed , by discords , Monarchies degenerate into Anarchies or Tyrannies ; Cities lie level with the ground , Kingdomes are depopulated , Nations wasted , whose memories lie buried in the dust ; families consumed , whose names are perished and glory rotted : Whereas Peace that bringeth prosperity , Salustius . would have preserved all . Concordia res parv● crescunt , discordia res magnae dilabuntur ( saith Salust . ) It is the inscription of the Dutch coin verified in them ; little things by concord increase and grow great ; by discord great things become little , and decline apace . Scylurus the Scythian lying on his death-bed , knew well the power of Peace , by giving unto his sons a bunch of arrows to break , which being bound fast together , they could not do , but being taken asunder , they did with ease ; a witty Emblem of the strength of Peace , wherewith the Gentiles were so much enamoured , Cicero . as that the Heathen Orator could say Iniquissimans pacem justissimo bello antefero , in his opinion , the unjustest Peace is to be prefer'd before the justest warre . But I am not of his mind , I know the Apostles limiting condition , Rom. 12.18 . If it be possible , as much as lieth in you , live peaceably with all men . There must be nothing wanting that 's good on our part , whereby either to procure or preserve Christian Peace . Herein the Serpents wisdom and the Doves innocencie are to be inseperable . We may not consent with any wherein they dissent from God , for in so doing we do 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fight against God , and work our selves to nothing . Wherefore the Apostle writing to the Hebrews , Heb. 12.14 . joyns in his holy exhortation Holinesse and Peace , follow peace with all men , and holinesse , without which no man shall see the Lord . Melior est talis pugna quae Deo proximum facit , Gregor. Nazian. quàm pax illa quae separat à Deo ; infinitely better is that dissention which makes a man near to God , than that Peace that separates from God for ever . It is not the Peace the world giveth , but that sacred Peace that God giveth , we must embrace . Wherefore saith the Apostle , let the peace of God rule in your hearts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sit certaminis Moderator . to the which also ye are called in one body , Colos. 3.15 . Out of which words we may collect , That a godly Peace is to be entertained . Where we have the office of Peace , to which we must submit our selves , and that is to rule in our hearts ; and the motive thereunto , which is twofold , Gods Ordination , and our spiritual affinity , to which we are called in one body .

First , It must rule in our hearts . The heart is the proper seat of the affections ; Arist. de Generet . Corrups . and if the Philosopher be to be credited , it is the Metropolis of the soul . If there be any combustion in man raised , by the tumultuous passions of anger , hatred , malice and revenge ; it is begun in the heart , there they have their habitation . To aswage therefore the impetuous sury of these rebellious humours , and to prevent the fearful mischief that comes by their unrulinesse , the peace of God must bear sway there ; the whole man will be the better brought into good order , when the heart is well governed , and never till then . Many may make a fair pretence of friendship , but it is never unfeigned , unlesse hearty : the words of their mouth may be , Psal. 55.21 . as the Psalmist speaketh , smoother than butter , but warre may be in their hearts ; their words may be softer than oyle , yet may they be drawn swords , Erasmus . that cut smoothly : Aliud corde , aliud ore , hypocritically and basely , they think one thing , they speak another . Of this smooth-fac'd malice Nazianzene complains in his twelfth Oration , Pax ab omnibus laudatur , à paucis servatur ; Orat. 12. all praise peace , but few keep peace . Wherefore did peace but rule in the heart , all heart-burnings and sullen contention would soone come to a final Period ; and all outside dissimulation would be quickly all out of fashion .

As we have seen the office of Peace , note now the motive thereunto ; You are called unto it in one body .

When Christ came into the world , he became the corner-stone that joyns Jew and Gentile together , who before were divided ; for now both by him making up one mystical body , according to that , Ephes. 2.14 . He is our peace , who hath made both one , and hath broken down the middle wall of partion between us ; so that by this act Christ hath bound us all to the peace and to good behaviour , that so we may keep the unity of the Spirit in the bond of peace . There is no member of the body that will do any ill office to any of his fellow-members ; so we being called to be members of the Church of Christ , 1 Cor. 12.25 . should make no division in the body , but should all have the same care one of another . This was Prophetically foretold by a pithie Embleme , by beating of swords into ploughshares , Isa. 2.3 . and spears into pruning-hooks , in the time of the Gospel . And it is notably prefigured by the peaceable habitation of wild beasts and tame together ; Isa. 11.6 . as the Wolfe and the Lamb , the Leopard and the Kid , the Calfe and the young Lion , the Cow and the Beare : It is a sweet harmony that the sympathy of affections , and peace begets in us , whom the Spirit unites together . And in whom this sympathy and peace is not , Aut stupida sunt membra , Daven . in Colosens . aut ne omnino quidem membra hujus corporis , cujus caput Christus , saith Reverend Davenant ; either they are senceless and stupid members , or no members at all , of that body whereof Christ is the head .

Be we then exhorted ( as sensible of being in the presence of God ) to the love one of another ; which as learned Scaliger defines it , Appetitus unionis , Scaliger . Exercitation . a desire and inclination to a quiet union . Charity is the soveraign preservative of peace , and nothing makes us more like God than it ( saith one . ) As all things are fill'd with his goodness , so the universal is partaker of the good mans spreading love .

Let me also dehort from malice and envie , which is a grand enemy to peace . Invidia siculi non invenere Tyranni , majut tormentum ; the Sicilian tyrants never invented a more cruel , a more cursed torment . Give it no countenance , no harbour , for it ever thirsteth after revenge ; and attributes to it self what belongs to God , vengeance . It is like Vipers wine , which being drunk , will never leave working until it discover it self , and those intestine humours that depend upon it , by stirring up strifes , for hatred stirreth up strifes , Prov. 10.12 , Pliny Nat. Hist. lib. 8. cap. 28. Mark the monstrous nature of this unnatural humour ; whereas all plants and other creatures have their growth and increase to a period , and then their declination and decay , except only the Crocodile , Dalington . in his Aphorism . who ever groweth bigger and bigger even till death ( as Plinie did observe . ) So ( saith ingenious Dalington ) have all passions and perturbations in the mind of man , their intentions and remissions , increase and decrease ; except only malicious revenge ; for this the longer it lasteth , the stronger it waxeth and worketh still , even when the maligne humour of avarice and ambition are setled or spent .

And would you know how this Crocodile-like sin growes bigger and bigger ? I will tell you . It is Galens observation , Galenus . ' that when a humour is strong and predominant , it not only converteth his proper nutriment , but even that which is apt for contrary humours , into its own nature and quality . Of like force is this strong and wilful vice , it not only feeds upon agreeable motions , but makes even those reasons which are strongest against it , to be most for it ; and so swells immeasurably big . If therefore any one be troubled with this malady , whereby this peace of Christians is disquieted ; I will give him a receipt of a medicine taken out of St. Cyprian , which will cure him . Venena fellis evome , Cypr. lib. de Zelo & livere . discordiarum virus exclude , purgetur mens , quam serpentinus livor infecerat ; amaritudo omnis qua intus insederat , Christi dulcedine leniatur ; Disgorge thy self of the poyson of thy gall , cast out the venome of discords , purge thy mind which is infected with serpentine envie , and let all bitternesse which setled in thy heart , be gently mittigated with the sweetnesse , with the meeknesse of Christ Jesus . It is the voice of God , Thou shalt not hate thy brother in thy heart ; Levit. 19.17 . 1 Joh. 3.15 . Eph. 4.31 , 32 , Homo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nec minum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tremelius of Cranmer . he that hateth his brother is a murderer , and ye know that no murderer hath eternal life abiding in him . This may somewhat satiate and allay the boiling heat of a revengeful mind . Lest then this sin kill your souls , following the Apostles counsel , let all bitternesse , and wrath , and anger , and clamour , and evil speaking , be put away from you , with all malice , and be ye kind one to another , tender-hearted , forgiving one another , even at God for Christs sake hath forgiven you .

For Christs sake then in the bowels of compassion , forgive and forget all offences . Cyprian . 1. Forgive . Demittentur tibi debita , quando ipse dimiseris ; accipientur sacrificia , cum pacificus ad Deum veneris , saith Cyprian ; Thy sins shall be forgiven thee of God , when thou forgivest other ; thy sacrifices of praise and thanksgiving shall be acceptable to the Almighty , when thou shalt come peaceably before him . Xenophon . No mercy shall be shewed to them that shew no mercy . 2. Forget . Xenophon reports of Trasibulus , that after he recovered his countrey , he ordained 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a forgetfulness of all injuries , as indeed not worth keeping in mind : the part truly of a generous spirit and heroick disposition , which may well befit the best Christian to imitate . O let Abrahams speech to Lot beget in every one of us ever hereafter a well grounded resolution of preserving peace : Let there be no strife between me and thee , for we be brethren , saith he . Religion tyes us , beside reason , to keep and maintain the Kings peace on earth , if we will have the peace of Kings in heaven . I have read of one Archidamus . being chosen to decide a controversie between two that disagreed , being sworn to stand to his judgment , I lay this injunction upon you , that neither of you depart this place , until ye be reconciled to each other . The like charge I lay on all Chistians by authority from heaven , that ( at least ) ye depart not this life but in peace , having your hearts cleansed from the leaven of malice and hypocrisie , and filled with Christian amity and brotherly love . I charge you as Joseph did his brethren at their departure from him , see that ye fall not out by the way . Ye are in the way to heaven , go close together , as hand in hand , so heart in heart , until you come to your journeys end , heaven . Now for a conclusion of the point , I will use the same prayer for you , which Paul did for the Thessalonians , 1 Thes. 3.12 . The Lord make you to encrease , and to abound in love one towards another , and towards all men . And thus much concerning Civil peace .

The second is Ecclesi ; astical , the peace of the Church , which is interrupted either by Heresie or Schisme ; Gal. 1.8 , 9. the one breeding dissention in Doctrine , the other disorder in Discipline . Against the authors and upholders of the first , Saint Paul hath pronounced an Anathema , If any man preach any other Gospel unto you , than that ye have received , let him be accursed . Against the abettors of the second , it is his judicial and Apostolical sentence , seperate them from among you . As faction divides , so infection devours the Church of God , if not prevented . We who are Messengers of peace , ought to walk like Paul and Titus , Eodem spiritu ; iisdem vestigiis ; in the same spirit touching faith , in the same steps touching good life . Acts 4.32 . It was reported of the Beleevers , that they were all of one mind and one heart ; Oh! I would to God that all of us that bring the message of peace in our mouths , who should be the sons of peace and brethren of unity ; were so affected as to suppresse all pragmatical dispositions in us : Beleeve me ( my brethren ) fiery spirits , apter for innovation than administration , become not the servants of Christ Jesus . The principles of Religion which Hereticks call into question , are infallible grounds where on we should build our faith ; not disputable points whereon to found our Phanatick and furious alterations of hare-brain'd opinionists . Deut. 27.17 . They are like the fixed land-marks in the fields of our earthly inheritance , the removing whereof is held accurst . The Church of Christ is not to be reputed a common School for Sophisters to wrangle in , but for Christs Disciples ( the faithful ) to be instructed in . The Cannons also and constitutions of the Church concerning matters that are ceremonial , and in themselves indifferent , are not things to be slighted , but to be obeyed . God hath enabled the Church with authority to ordain what may tend to good and decent order , which none ought to resist ; and shall any go about to disable it ?

Let the Seperatist , who upon such simple reasons as are alledged by him , spurrs at the grave authority of the Church ; take heed that he deprive not himself of the communion of Saints , through his sullen segregation , and out of a needlesse nicety ( as one speaks ) be a thief to himself of those benefits which God hath allowed him . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let him take heed be have not a bare shew of piety , and deny the power thereof . Nothing is more pestilent to the Church of God , than froward wilfulness covered with fained holiness ; the one in disturbing Religion ; the other in deceiving the professors thereof ( especially the vulgar sort ) who judging according to the outward appearance ( which sometime beguileth the most prudent ) do verily think the most zealous in profession , to be most religious in conversation ; when alas , it is not so . We may remember what Christ said of Wolves being in sheeps cloathing , and what the Apostle too of Satans transforming into an Angel of light . For mine own part , I have ever vowed my study to be to studie to be quiet , and to submit my self to reverent order . I know how dangerous a thing it is to be a Church-rebel . The Lord speaking of the Church of the Gentiles , Cap. ult. 12. said by the Prophet Isaiah , I will extend peace to her like a river . Who now should dare to stop the current which the Lord hath made , and to instinge the peace that the highest hath decreed ? But to let this passe .

Besides this , the Papists insult and triumph , to see those those that professe themselves brethren , to be at such deadly fewd among themselves ; Manasses against Ephraim , and Ephraim against Manasses , but both against Judah ; that is , in their sense , the Puritan against the Protestant , the Protestant against the Puritan , and both against the Papist . Thinking our dissention a sufficient grace to their Church , which maketh unity a special mark of verity . I find that the end of Schisme is Heresie ; commonly the end of Heresie Atheisme ; the end of Atheisme utter desolation and destruction of soul and body . And lastly , when men through discontent ( because their brain may not rule ) cut themselves off from the Church , and so transgress the sacred Lawes of Christian sosciety , they are spiritually dead . It is S. Aug assertion , Spiritus humanus nunquam vivificat membra , nisi fuerint unitd ; Aug. de Civ . Dei . sic Spiritus sanctus nunquam vivificat membra Ecclesiae , nisi fuerint in pace unita ; The soul of man never quickens but those parts that are united ; so neither doth the holy Ghost , but those members of the Church that are at peace together .

Wherefore , as in Solomons material temple all was covered with gold within and without ; so in Gods spiritual temple ( which temple we are ) let all be beautified with love and peace within and without . Remember , Christs coat was seamless , let us not rent it in peices ; the souldiers did , and what they did in it , they did against Christ ; so , Qui pacem Christi & concordiam rumpit , adversus Christum facit , In lib. de unitat . Eccl. saith Cyprian , he that breaks the peace and concord of Christ , opposeth Christ the authour of it . I have read a speech of Cassiodorus worth noting , Non inveniri potest expressior forma conversationes Angelieae , quam unitas socialis ; Cassiodor . in Psal. There cannot be a more express form , or a more perfect resemblance of an Angelical conversation , than friendly unity . Far be it then from any of our thoughts to fill the Church of Christ with destraction , or in the least measure to oppose the peace thereof ; Lib. de cur● Pastorali . for it is most certainly true , what Gregory the great saith , Si Dei vocantur filij qui pacem faciunt , proculdubio Satanae sunt filii qui pacem confundunt , If they be called the sons of God that make peace and keep it ; Osiander . questionless they are the sons of Satan that break it , that confound it . It was Osianders motion , which I now make mine , we are all one spiritual body , let us therefore have all one spiritual mind ; It is unmeet that they should live at variance on earth , who hope at last to meet and live together in heaven .

To conclude this whole point ; As those States are likely to flourish , where execution follows good advice ; so is man when contemplation and attention are seconded by good action . Contemplation and attention do generate , Bernard , action doth propagate ; without the first , the latter is defective , without the last , the first is but abortive . Barnard compares contemplation to Rachel , which was more fair ; but action to Leah , which was more fruitful .

Let me therefore for the mercies of Christ Jesus , 1 Cor. 1.10 . exhort men to practice what I have now propounded . With Paul I will beseech you to do it ; I beseech you brethren by the name of our Lord Jesus Christ , that ye all speak , the same thing , and that there be no divisions among you , but that ye be perfectly joined together in the same mind and in the same judgment . With the same Paul I will pray for you , Rom. 15.5 , 6. that ye do it ; Now the God of patience and consolation , grant you to be like minded one towards another , according to Christ Jesus , that we may with one mind and one mouth glorify God even the Father of our Lord Jesus Christ .

And thus much concerning the third kind of peace , that by Christs coming came into the world ; which is peace one with another .

The last kind of peace comes now to be treated of , which is peace with all Gods creatures ; of which succinctly .

After Adam had disobeyed God , the creatures began to disobey Adam ; Enmity attends ever at the heeles of sin . Rom. ● . The very creatures were sensible of mans apostasy , being made subject by his offence unto vanity ; and therefore did they take their Creators part , and turn enemy to rebellious man . But as Christ our powerful Mediatour hath by his ever effectual obedience made our peace with God , so by the same hath he made our peace with the Creatures : All things work together for the good of those that are elect , according to Gods purpose .

The Angels themselves , who are the highest eminency and purest quality among creatures , are reconciled to them that are reconciled to God . St. Chrys. on those words in Colos. Chrysost. in Cap. 1. Epist. ad Cosos . ( it pleased the Father by him , that is , by Christ , to reconcile all things unto himself , whether they be things in earth , or things in heaven ) understandeth by things in heaven , the holy Angels of God ; who , saith he , became enemies to all men by reason of their universal rebellion against the Lord their God : But now beare good will to us , after we are reconciled to God by Christ , and are of the houshold of faith . Hereupon it is ( as our Saviour saith ) that the Angels in heaven rejoyce at the conversion of a sinner unto God ; Heb. 1 , 14. and the Apostle writing to the Hebrews , saith , they are all ministring spirits sent forth to minister for them who shall be heires of salvation . They guard such , as their proper charge ( saith devout Perkins ) that be in Gods favour , and carry them as a nurse doth a child in her armes , that they dash not their foot against a stone ; Perkins on Revel. 1. Psal. 91.11 . Wherefore some Christian Philosophers ( out of Act. 12.15 . ( where speech being made of St. Peter , it is said , it is not he , it is his Angel ; ) collect that every elect man of God hath his good Angel , to protect him , to guide him in all his wayes ; and upon occasion , when it seemes good to God many , as Elijah had .

Thus we are at peace with good Angels ; as for the bad , we must have no peace , with them ; Origen on● Rom. 5. for then we shall have no peace with God . Origen on the 5. of the Romanes tells us that , Ipse supra omnes cateros pacem habet apuà Deum , qui impugnatur à diabolo , &c. he above all others hath peace with God , who is ever combating with Satan . Warre against Satan , procures peace with God . Wherefore , being he will do us no good ; the Lord so works , as that he shall do us no hurt .

As for the other creatures , all of them are in league with a good man ; their lesive facultie is restrained by the supreme power from doing violence to the Lords redeemed ; whereas the wicked are still exposed to the danger of their power .

The starres in their courses fought for Israel against Sisera . Judg. 5.20 . The fire did not hurt the three children in the fierie surnace . The hungry lyon preyed not upon Daniel in the den , Isa. 11.6 , 8 , 9. lying at the mercy of that ravenous beast . A little child , saith the Prophet Isaiah , shall lead the young lyon ; the sucking child shall play on the hole of the Aspe ; and the weaned child shall put his hand on the Cocokatrices den ; neither these nor any of the rest shall hurt or destroy in his holy mountaine , in his holy Church .

It was a most comfortable promise which God made to Judah and Israel , and in them to his peculiar people ; that he would make a covenant for them with all creatures , Hos. 2.18 . the beasts of the field , the fowles of the aire , the creeping things of the ground ; heaven , earth , corn , oyle and all . Yea the child of God shall tread upon the lyon and the serpent , and they shall not hurt him . Thou shalt be in league ( saith Eliphaz the Temanite to Job ) with the stones of the field , Psal. 91.13 . Job 5.23 . and the beasts of the field shall be at peace with thee .

Thus Gods Children in Christ Jesus , shall receive no detriment by any thing that God made ; but by his blessed providence they shall find assistance and comfort from all his creatures .

Now the God of peace that sent his Son with the Gospel of peace , and his messengers with the glad tidings of good things ; grant that we may live in peace , and depart in peace according to his word ; to leade an everlasting Sabboth of rest in the highest heavens .

Great mens births are commonly celebrated with the joyful acclamation of their dependants ; every one being in a readiness to noise abroad the newes that includes happinesse : whereby others might be partakers of their joys , and excited to do the like in imitation . Thus the glorious and blessed Angels the inhabitants of heaven , and the immediate attendants of the most high , do the birth of the Son of God , the King of Kings ; like wel-bred Courtiers in significant terms divulge the birth of so great a Prince , and melodiously express what good , what great benefits , come by the birth of so good so great a person . Which ought to be a forcible incentive unto us , after their example to render due honour unto God , and ●o worship that day-star which from on high hath visited us with everlasting comforts . All the holy Angels of God are obliged to praise him , but we much more ; he restored not them to any felicity , for they lost none ; we lost the primitive goodness of our unblemished creation , and yet restored he us . He redeemed not them , they needed it not ; nor the wicked Angels that needed it : but wrought our redemption when we were enemies worthy condemnation . O then let us praise the Lord for his peace and merce , for both endure for ever . What the Angels sung , will serve our turn , Glory be to God on high , &c.

The parts of our discourse are , 1. The glory we owe to God . 2. The peace God sent on earth . 3. Gods good will towards men . Concerning the two first , I have no more to say , than what I have already ; but proceed unto that last and maine point whereupon depend all our future hopes of eternal blisse ; which is , Gods good will and mercy .

I confesse that the very name of peace is a sweet word , and sweeter the work , but sweetest that of mercy , which is the cause of it . Being then that mercy must be the subject of my present meditations , first I betake my self to thee , O God of mercy , and eternal Spirit of truth ; humbly beseeching thee to enable me by thy gracious illumination , and to rectifie the retired cogitations of my soule , that whilest , I display thy mercy , thy goodness , thy salvation , and when all is done ; there may be in mens hearts a deep impression of true joy , and a perfect sense may be obtained ; of thy loving kindness and good-will toward them .

To behold God sitting in his throne of justice , is to a sinner most full of dismal horrour ; but to view him seated in his throne of mercy , is to a distressed soule most full of heavenly consolation . If there be any that obstinately forget God , and carelesly cast behind their backs his sacred ordinances ; let them expect to be torn in picees of him , and none to deliver them ; let them look to be consumed of that God whose Jealousie burns like fire . If there be any that are heartily submissive and sincerely penitent in the sight of our all-seeing God for their enormities ; let them joy up in abundance , for in him there is mercy and plenty of redemption ; although all of us have highly offended him , and multiplyed our transgressions above measure ; yet if we can heartily cry in a low straine of humility Pecoav● , against thee , thee 〈◊〉 O Lord have I sinned , and done this evil in thy sight , If we can confidently set up our whole rest in our Redeemers alsufficiency : we may presume that according to his promise , he will extend his mercy and his favour unto all of us .

For this very purpose did he send his Son unto us , that he might be well pleased with us , in him , in whom alone he is well pleased : and was content from all eternity with the death of his Son , to manifest in the fulness of time his good will towards men . This is the reason why the Prophet Isaiah cals the year of Christs Nativity , Isa. 61.2 . or the whole time of the Gospel , The acceptable year of the Lord ; for the Lord accepts of us in him , and no otherwise than as we are in him ; and being in him , he gives us of his good will a secure conduct through all the various casualties of mortality : wherefore saith the holy singer , Thou Lord wilt blesse the righteous , Psal. 5.22 . with favour wilt thou compasse him , as with a shirld .

To make good this his good will further unto us , he hath together with his Son made us a deed of gift of all things . Rom. 8.32 . For he that spared not his own Son , but delivered him up for us all , would not but with him also freely give us all things . Should I go about to describe the immense amplitude of my Gods liberality , my words would rather extenuate than enlarge it ; not being able to reach to so holy a slrain , as the excellency and worth thereof requires . His love ( beside his gifts ) is boundless , without all limits of time , from eternity to eternity . I use the Apostles words ( as wanting of mine own for a fit expression ) he did praedestinate us before the foundation of the world unto the Adoption of Children , Eph. 1.5 , 6 , 7. by Jesus Christ to himself , according to the good pleasure of his will , to the praise of the glory of his grace , wherein he hath made us accepted in the beloved ; in whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . Whereupon it is to be infer'd , that without Christ there is no hope of mercy ; God in him expresses his good will to us ; in him we are elected , by him called , through him saved . In solo dilecto suo Jes● Christo , Robertus Stephous in glos . Deus charos sibi reddit , quotquot in hoc selegit , ( faith Stephanus in his gloss ) as many as God hath selected out of the world , to be a peculiar people to himself , are indeared unto him in his dear Son . So that every one that belongs to the election of grace , according to the dispensation of his immortal riches , may truly say , as Abraham did to Sarah , it may be well with me for thy sake , and my soul shall live because of thee . The Lord , when he looks upon his Son , and on us in him , remembers mercy . You may be pleased to call to mind what use the rain-bow serves for which is a pregnant figure of Christ our Saviour , whereby we are inform'd ( to use the words of a reverend Prelate ) that when either the dark blackness of ugly sin , Dr. Babington Bish of Worcester in Gen. 9. or the thick clouds of grief and adversity , do threaten unto us any fearful overthrow , we should clap our eyes upon our rain-bow Christ Jesus , and be assured , that although that blacknesse of sin be never so great , yet in him and by him , it shall be done away , and never have power to undo us . Although those mists and fogs of adversity be never so thick , yet shall they by him , as by a hot and strong sun , be disperst , and never able to drown us . The greatest rain we know shall end ere it come to such a flood again ; and so shall these things before we fall . Ecce signum , behold Christ is put for a sure signe and token of Gods good will towards men .

But now I will close neerer , and shew what in his good will he hath done for our souls .

I can pass by Gods sending of his Son , as presupposed being the occasion of this blessed ditty ; but I can never pass by our restitution unto grace by him , the greatest act of good will that ever was : for when sin had overblackt us with such deformities as left no part cleare , when we stood in direct point of diameter to his holyness , and could not avoid the sentence of condemnation ; through his tender mercy the day-spring from on high did visit us , and the light of his countenance did shine upon us ; to give light unto us that sate in darknesse and in the shadow of death , and to guide our feet into the wayes of peace . Whereby we now stand on firmer and fairer terms of happiness and prosperity , than before our first declination . There is a more established safety in the condition , we have by Christ , in Christ ; than in that first wherein we were lest unto our selves . For we fell from that first , from this last we cannot ; and being fallen from that , a better a surer cannot be compassed but by him . Soul and body were so debilitated through the corruption of our degenerated nature , and we so desperately praecipitate in sinful deliberations , as that we could not help our selves in this time of need . Potui per me , sancte Pater ; offendere , sed non valui per me placare , saith Aug. in his Manual ; O my God , I could easily offend thee , Aug. Manuale . cap. 8. by my self ; but by my self never appease thee , nor expiate my offence . God therefore unwilling to strive with man for ever , who for ever without his mercy he found inclin'd to mischief ; in a relenting affection ( remembring we are but dust ) Pathetically pities our case , and in his good will sends us a Redeemer , for which the Angels sing . Beleeve me O ye servants of my God , beleeve me , my God can as soon cease to be God , ( which is impossible ) as cast away his eyes of pity and mercy from us ; but like as a father pitieth his children , Psal. 103. so doth the Lord the Workmanship of his hands . Blesse the Lord , O my soul , ( saith David ) and all that is within me bless his holy name . Bless the Lord , O my soul , and forget not all his benefits ; who forgiveth all thine iniquities , who healeth all thy diseases ; who redeemeth thy life from destruction , who crowneth thee with loving-kindness and tender mercies . Boys Postil . Ephes. 3. The love of God ( saith one in his Postils ) is like a Sea , into which when a man is cast , he neither seeth bank , nor seeleth bottom . Accordingly saith the Apostle , The length , the breadth , the depth and the height of this love , passeth all humane knowledge . And as his love is thus without all measure , greater by infinite degrees than that of Jonathan to David ; so are his favours innumerable . It was a Martyrs speech , worthy registring to posterity ; To number the mercies of God to me in particular ( saith he ) were to number the drops of water which are in the Ocean , the sands on the shore , the stars in the sky . Mirrour of Martyrs . This one act of his good will ( his Sons mission ) exceeds the capacity of a whole world of men to give it a due value . He would not destroy us being his enemies , when he might in justice destroy us ; but to save us inglorious miscreants , sent his Son from glory ; and did ( as Abraham would have done with Isaac his onely and beloved darling ) offer him up to death , to redeem us from it . As King Solomon said to Abiathar the Priest , Thou art worthy of death , but I will not at this time put thee to death : So said the Soveraign of Soveraigns to us . His Son is destined to what we deserved , to make us partakers of his deserts . Salvator noster natus est nobis , crucifixus & mortuus est pro nobis , ut morte suâ mortem nostram destrueret , Aug. Man . cap. 27. ( saith an uncertain Author : ) Our Saviour is born to us , crucified and dead for us ; that by his death lie might destroy our death for ever . Wherefore the Lord Jesus upon the Cross giving the foil to our malicious enemies , Sin , Satan and Death ; Sin , Satan and Death have lost the day , to our endless comfort , and the glorious manifestation of Gods good-will towards men .

I may not smother in thankless silence , the blessed consequences of my Saviours life and death , tendred for our restauration ; how happily they took effect with the Father in our behalf , and accorded in every point of his decree with the good pleasure of his will . For first there followed the imputation of Christs righteousness , for the remission of our sins . And then the Sanctification of us by his Spirit , sent into our hearts , for the suppressing of the dominion of sin in us . Both which shew ( as speaks the Apostle ) the exceeding riches of his grace , in kindness to us , Ephes. 2.7 . through Christ Jesus .

First , it pleased the Father , that the fulness of the Spirit should dwell in him , and that of his fulness we should all receive . His righteousness then is made over unto us , by the goodness of a righteous God : whose purity , as it admits no mixture of imperfection ; so neither without Christs perfection , any justification of a sinner : For none are justified , but such to whom God imputes no sin ; and such are they only to whom God imputeth righteousness without works . Which righteousness , Rom. 4.6 , 7. being without our works , and imputed , must proceed , not from our selves , full of the soul stains of ugly sins ; but from another , even from him alone in whom dwell all perfections , Jesus Christ the righteous .

Thus , and thus alone is God in his Son , the Author and finisher of our salvation , not imputing our sins unto us , but reconciling us unto himself , by the imputed righteousness of his Son ; by whom we have access unto the Father , and are no more counted strangers , forreiners and exiles , but are reimpatriated , and made fellow-citizens with the Saints , and of the houshold of God . Whereupon it is , that by the grace of God ( to use the Apostles speech ) we are what we are . And if by the grace and good will of God , then surely not of debt , not of merit ; for grace excludeth both . To him that worketh is the reward not reckoned of grace , Rom. 4.4 . Cap. 11.6 . but of debt .

And here I could wish with all my soul , that this and other infallible Oracles of highest Truth , could heat our adversaries from Humane Merits , and bring them to the Divine Mercies ; from Free-will and Possibilities of Nature , to the Grace and Good-will of God . To merit Heaven by all we can do , is a fetch beyond all power of Nature ; and to aver it , a strain as of excessive pride , so beyond all true Divinity . Merits in us are no such props to our faith , as Mercies in God . The first grounded upon self-conceit and fond opinion ; the last upon the demonstration of the Spirit : The first all of the Romish faction receive for Orthodoxal truth , which we reject for false ; the last they reject for false , which we embrace for truth . That Italian-Priest , who Achan-like troubles all Israel , the festered Head of an infected Body , hath so distempered the world with this plausible assertion , as that all his Abettors from the most learned Dogmatist to the meanest Papist , stand rather to their own strength for their Justification , than fly to Gods mercy ; as having more confidence in their own abilities and pretended merits , than in the alsufficiency of Christs Mediation and Redemption ; or at least as much . Who , whilst they stand thus affected , what do they , but detracting both from the Lord and from his Anointed , ascribe the honour of the day and glory of our salvation , as well to the Free-will of Man , Saunders his Petition . as Good-will of God . But O my soul come not thou within their secrets , neither be partaker of their defections ; Chuse rather than combine with them , ever to pray with that zealous Martyr in this wise : O my heavenly Father , look upon me in the face of Christ , or else I shall not be able to abide thy countenance , such is my filthiness . The best of us may confess with the leprous person , We are unclean , we are unclean ; and therefore without him , no blessedness to be obtained by the best of us . Joh. 14.6 . No man cometh to the Father but by me , saith Christ ; And no man cometh unto me ( saith Christ again ) except the Father draw him .

Thus betwixt the Father and the Son we are well provided for ; without whom , who thinks to be saved , Plaut. Merca. doth take his mark amiss . Vbicunque putant vivere , runnt maximè , ( as the Comedian speaks ; ) Where they think to live most happily , they die most wretchedly . Wherefore , for us to repose any confidence in our own imperfect works , or to seek a shelter under the Merits of Saints recorded in the Pope's Kalendar , or wheresoever else ; is utterly to renounce the Merits of Christ , and the good-will of God . Neque enim qui habet virtutem , amplius opus habet ; neque qui valet viribus , Clem. Alex. eget instauratione , ( saith Clement of Alexandria : ) For he that is perfect , needs not to be beholding to another ; neither needeth he any reparation , his proper strength is already compleat . They that are whole , need not the Physician , but they that are sick ; saith the Physician of souls .

Let then the swolne Pharisees of the Roman Court , in humility of spirit learn here to check their insolent boasting of their natural goodness , and meritorious actions ; referring all to the goodness of the Chiefest Good : Let them march under Christs colours , as the Captain of their salvation : Let them set up their rest in him , as the securest Sanctuary for distressed souls . O worthy Elizeus , how affectionate were thine Obsequies ! You may remember that he could neither be perswaded nor beguiled , nor forced from Elijah , when he should have been taken from him ; but left all other thoughts , and did cleave to his masters side with an inseparable resolution ; As the Lord liveth , and as thy soul liveth , I will not leave thee : So must we be to Christ , in whom God hath manifested his good will to us ; and say as Peter did , To whom should we go ? thou hast the words of eternal life .

Gods Mercy is like Daniels goodly tree , Dan. 4. whose height reacheth unto the heavens , and the sight thereof to all the earth ; whose pleasant fruit all mortal men do taste and eat , and under the shadow of whose fair leaves they take rest and comfort . To the defence and succour of this tree must we run in storms and extremity , and not then only , but at all times ; lest with ungrateful Popelings we go about in the fairest sunshine to lop the branches . Of pions memory is that last speech uttered with the fierce zeal of a dying Martyr , burnt in a Tun in Smithfield in the presence of Henry the Fourth King of England ; Mercy , Lord Jesus Christ , mercy ! And of him , that with lifted-up hands and singers flaming with fire , cried to the people , None but Christ , none but Christ , for ever .

Cry then ye braving Merit-mongers , and say not with the Laodicean Church , We are rich and increased with goods , and have need of nothing ; when as your consciences tell you , as theirs did , Ye are wretched , and miserable , and poor , and blind , and naked . Learn with the Prophet Jeremy to say , It is of the Lords mercies that we are not consumed , because his compassions fail not . Make it the height of your ambition , with the Apostle , to be found in Christ , Lam. 3.22 . not having your own righteousness which is of the Law , but that which is through faith of Christ , the righteousness which is of God by faith . And since the bowels of Gods compassion and good will to us , do yearn upon us ; and the merits of our blessed Saviour are so effectual as to justifie in his sight ; let all the world conclude with David , Thy loving kindness is better than life : Psal. 63.3 . And with the Angels here acknowledge our salvation to proceed from Gods good will .

Our Justification thus effected , ( a main work of Gods goodness towards man ) there follows upon the very neck of it our Sanctification . And here we find the Well of Gods Mercy to be ( like Jacob's ) deep ; to which whosoever cometh with a thirsting soul , may freely drink of the water of life .

Since then , O God , thy Mercy and thy Goodness is of that depth , that no Mortal is able to found it , and it able to satiate all with thy good Spirit , that as by thy Son we are justified in thy sight , so by thy Spirit we may be sanctified ; for Holiness becometh that house wherein thou dwellest ( O Lord. )

Know then , that by an eternal constitution of Gods predestinating will , some were ordained to be vessels of dishonor , some of honor : Those of dishonor are Reprobates and c●st-aways , who spend their days in prophaneness , and end in never-ending pains : But those of honor are the Elect , who being made to be perpetually glorified among the blessed Angels that kept their first station , have here their conversation tanquam in coelo , as in heaven ; and following the conduct of that sanctisying Spirit that makes them holy and acceptable to the most Holy , end in never-ending happiness . The first are passed in silence ; our speech must be of the latter , whom God by special grace vouchsafes to grace with such endowments , as fit them for glory .

There are none begotten by a natural generation , exempted from the contagion of sin ; neither can any in truth glory of a pious conformity of their wills . Papists presume upon a natural ability to gain acceptation at the hands of God ; and Pelagians have given that goodness to remain in our wills which doth not ; both which , whilst the wheel is turning , and the sum of all their misfortunes is cast up ; sleep supinely in carelesness , and boast vainly in security . Divine truth hath discovered our nakedness and shame , so that the naked truth without all contradiction is , that what characters of goodness were imprinted in our nature by the hand of our Creator , were by the hand of man that catcht hold of the forbidden fruit , quite obliterated and blotted out ; insomuch that unless the same power take us in hand again , and put upon us the stamp of a new creation ; we shall never alter those crooked and wry dispositions which by our offending disobedience we have contracted . The life of a Christian doth challenge an higher parentage than from earth , when the beauty thereof is marred , and the emoluments departed ,

And here the Lords good will hath not been deficient , but superabundant , above what we are able to ask or think : for out of the plentiful treasures of his grace hath he supplied our defects . First he sent his Son , and behold now he sends his Spirit : His Son to free us from condemnation , from which otherwise we cannot be free , his Spirit for our regeneration , which is an act of Divine power , whereby ( being born of God ) we are reduced to the obedience of his Name , Isa. 63.18 . 1 Pet. 2.9 . and made like unto him , Holy as he is holy ; hereby becoming the people of his holiness , as saith the Prophet ; and as that Saint of God the Apostle Peter speaks , A chosen generation , a royal Priesthood , an holy nation , a peculiar people . What was written upon the plate of the holy Crown of pure gold , belonging to the Priest in the Levitical law , is by the singer of God engraven in Capital letters in the hearts of his Saints ; HOLINESS TO THE LORD . Exod. 99.30 . Which inward holiness makes them zealous of good works , that are like to Pearls ( as one saith ) found here below , but carry a resemblance of Heaven in their brightness and orient colours . To which end our Saviour gave this precept ; Let your light so shine before men , that they seeing your good works , may glorifie your Father which is in heaven . Those sacred actions of obedience that have their original dependencie upon the Divine operation of Gods Spirit in the heart , please God wonderfully ; He is glorified by them , and in them his soul takes great pleasure . Cui prius non beneplacitum erat in hominibus , Theophil . nunc pro beneficiis & refocillationibus hominum habet opera , in quibus & quietem habet ; faith Theophilact on these words : God , who at first was highly offended with men for their apostacy , accepts the good deeds of men ( though himself be the Author of their good ) for favours and refreshings , wherein he is well pleased . As I breathe ( Christians ) I cannot but admire the good will of God , who dwelling in that light unto which there can be no access , would vouchsafe to shine upon us , who are darkness in the very abstract ; or would lift up the light of his countenance upon us , whom sin had made so contemptible . In good earnest , I am transported much more , with the thought of his dwelling in our hearts ; whereby whatsoever Satan or our own corruption hath erected there , is pulled down , and whereby all cursed temptations and suggestions are powerfully vanquish'd . When I consider , how of impure he makes us pure ; how of the sons of wrath , heirs of an incorruptible crown ; and how that he takes delight in our imperfectly holy actions , wherein if he do but mark what is done amiss , they can never endure the trial . Our lame and limping Holiness goes for the currant with God in Christ Jesus , who in his good will to us , accepts the good will for the deed , the sincere desire for the pure act . Wherefore it was a devout Soliloquy of a retired man , Aug. Soliloq. cap. 15. turning himself to his gracious God in this meditation ; Quod cecidi , fuit ex me ; & quod surrexi , ex te : My falling from thee , O God , proceeded from my self ; but my rising again to newness of life , from thee . My unlucky sins make me partaker of great misery ; but thy mercy and good will , of unvaluable felicity .

The children of Adam , after the fall , deserve no more to be called the children of God ; than that famous weather-beaten Bark of Athens , to be called Theseus his Ship ; which at first was built by him , but in process of years was so often repaired , that it had never a plank the same remaining which it had at first : So when God did create us upright , we were his whilst we so continued ; but when our iniquity did compass us about , and changed our good disposition into an execrable studiousness to work wickedness ; when the importunate instigations of the Tempter did set our hearts on fire with the impetuous fury of following sinful resolutions ; then ceased we to be Gods children .

But seeing the same hand doth repair us , that first made us ; and the same power make us new creatures , that made us creatures ; we again receive the title of Gods children : whose inheritance of his good will , is Heaven ; whose attendants here , and companions there , blessed Angels ; whose glory , God the glory of his Israel . Oh then , that men would praise the Lord for his goodness , and his mercy towards the sons of men .

I have something to say yet , touching some particular acts , whereby God doth express his good will towards men . His good will is expressed , in matters Temporal . Spiritual .

In Spiritual , by a twofold act : 1. By preventing us . We never minde the Author of our good , until himself work us to it : As we are gone out of the way , so do we run on , until the Lord convert us . To seek Christ , or in his name to call on the Father of mercy and God of all consolation , never came into our thought , until the Son of God came to seek and to save those which were lost ; neither now doth come , until he by the gracious call of his blessed Spirit invite us , by the strong vertue of his magnetical love draw us . Aug. Soli●●q . eap . 33. Idem in Psal. 59.10 . It was the confession of a religious man to God in private , Non te quarebam , tu me quasivisti ; non te invocabam , tu me vocasti : I sought not thee , O Lord , thou didst seek me ; I called not upon thee , but thou on me . My merciful God will prevent me , faith David ; that is , saith Austin , of unwilling , he will make me willing to do his will . Sic semper , Domine , sic semper gratia tua pravenit me , liberant me ab omnibus malis , salvans à prateritis , suscitans à praesentibus , muniens à futuris ; Thus alwayes ( saith one ) O Lord ; thus alwayes doth thy grace anticipate me , freeing me from all mischiefes , saving me from dangers past , upholding me against dangers present , protecting me from all future .

Again , 2. By following us ; After that God hath altered the perversness of our wills , and restrained the corruptions of our inordinate nature ; his Spirit leaves us not there , but prosecutes what he hath begun in us ; not only inclining us to what may win his favour , but directing us , and as it were , leading us by the hand to Christ , Psal. 23.6 . and in him to do righteous things . Surely goodness and mercy shall follow me all the dayes of my life , saith David ; it followes us close , being willing , lest we should will in vaine , saith Austin on that Psalme . It is by the activity of the holy Ghost that new hearts are created in us , whereby we will good ; and new strength confer'd upon us , whereby to walk in righteousness .

This following or subsequent good will of God , is spiritually discerned , by .

1. Preparing of us . 2. Working in us . 3. Coworking with us .

By preparing of us . Disobedience is so engraffed in our very nature , that none but a metaphysical and transcendent power can moderate our head-strong humors . To temper us to Gods hand whereby to obey the holy Ghost , there is requisite and necessary a superior agency , that must keep us in from breaking out without fear or wit into exorbitant abominations . In our natural generation there are many proevial and antecedent dispositions and alterations : so there are many in our regeneration to be born of God ; there is a restriction of our unbridled appetites , from pursuing things unlawful and prohibited ; an illumination of our dark minds in things mystical ; a flexibility of our obstinate hearts to the love and practice of piety , and an inclination of our rebellious wills and affections to embrace all that 's good , as the Spirit shall direct : all which proceeding from the good will of God following us for ever , are in them , in whom they are discernable ; and discernable to proceed alone from Gods good will above the course of nature .

By working in us . Of all Agents , as God is the most orderly in proceeding ; so is he the most perfect in working . He brings us not into a possibility to be his children by adoption , to be holy , to be new creatures ; and so abruptly breaks off : but makes us in time actually to be so . He doth dwell in us , and there works a reformation . What in his good will he doth begin , in his good will he finisheth . He gives us both to will and to do , of his good pleasure . Our freedom then from the dominion of sin , the renewing of our minds , wills , affections and actions , and our assiduous and indefatigable endeavours in Gods services , are the peculiar works of the chiefest good , without whom we can do nothing ; and are special expressions whereby to discern Gods following good will towards men .

By coworking with us . Philosophers do ascribe the motions of inferiour bodies , to the heavens motion . Alsted . Physick . Inferiora moventur ad motum superiorum , ( saith Alsted ) these bodies which are below , are moved according to the motion of those above . Insomuch that if they should cease to move , so would these . Even such ( if not greater ) is our reference to God . God sets us a moving in the way to heaven , Acti agimus : yet such is the debility of our weak and mortal frame insufficient for matters of such difficulty , that if he withdraw the supporting assistance of his active Spirit from us , we cannot hold out . Do we preach ? 't is as the Spirits gives us utterance ; do we pray ? the Spirit helpeth our infirmities ; do we beleeve ? he increaseth our faith and helps our unbelief ; do we live the life of grace ? Christ liveth in us by his Spirit ; Are we constant in our profession and holy exercises of Religion ? that constancy cometh from above , by the effectual working of the divine power . In all these his grace is sufficient for us , and in doing them his Spirit worketh with us .

Thus much concerning Gods good will towards men , expressed in spiritual matters .

As for his good will in temporal ; it is as clear as the sun , we need no demonstration . But because the extraordinary favours of God may not slip out of our memories ; think upon our deliverance from that intended invasion in eighty eight , how that part of the invaders became as weak as water , and part were over whelmed in the depths of the sea alive , like Pharaoh and his host . Think upon that horrid work of darkness the Gunpowder plot , how vain the conspiratours were in their imaginations . The Lords stretched out arme overcame the one , his all-seeing eye discovered the other ; See thy Regína Dierum . and by his Providence were both brought to nothing . Think upon the Stupendious works of Divine Providence , in the wonderful safegarding and happy restoring of our gracious King , to which I have abundantly spoken upon occasion . Without doubt , all these , and infinite more , are sensible tokens of Gods good will in Christ toward us .

Wherefore , 1. We may with comfort confidently approach to the throne of grace ; where we may receive of the Father whatsoever we ask in his Sons name : for , for his sake he will deny us no good thing ; seeing that in him he beares good will toward us . Thus much the occasion of this text may assure us of , which is the incarnation and birth of our Saviour . It being the foundation of all our joyes , and all good things we enjoy . By it , God comforts Adam , the seed of the woman shall break the serpents head . Jacob is comforted by the vision of a ladder reaching from heaven to earth , and the Angels ascending and descending by it ; the mystery whereof may be this , The ladder is Christ , the foot of it on earth noteth his humanity , man of the substance of his mother , born in the world , the top reaching to heaven noteth his divinity , Job 19.25 . God of the substance of his Father , begotten before all worlds , perfect God and perfect man ; by which union of natures he hath joined earth and heaven together , that is , God and man . The going up and down of Angels by the ladder , sheweth how by Christ the service of Angels is purchased unto us ; all which accordeth with that in Joh. 1.51 . Verily , verily , I say unto you , ( faith our Saviour ) hereafter ye shall see the heaven open , and the Angels of God ascending and descending upon the Son of man , Job again comforts himself in this , that his Redeemer ( of his own flesh , as the word signifieth ) liveth . In the Old Testament they which sought to God came to the Ark or Propitiatory , and there were they heard , and received Gods blessing : Now Christ God and man is instead thereof , his Godhead being the fountain of all good things , and his flesh or Manhood a pipe or conduit , to conveigh the fame unto us . Wherefore let us rejoyce in God our Saviour , and comfort our selves in his good will towards men .

Moreover , 2. We may the better bear temptations and afflictions , and slight the assaults of the world . That which in Spaniards deserveth the greatest commendations , is an unmoved patience in suffering adversity , accompanied with a settled resolution of overcoming them . This if we attain unto in Christianity , will shield us from despair and distrust : for we may be well assured , that God to his distressed servants , is the neerest , when he seemeth furthest ; then sweetest , when he seemeth sowrest ; and then up in wrath to revenge our wrongs , when the world doth think he hath forgot us . For still he beares goad will towards us .

Lastly , we must acknowledge Gods good will through Christ , to be the sole cause of all our happiness . It is a true Maxime in Divinity Publisht in Austins time , Vniversa salus nostra , Aug. Ned. Cap. 34. magna miserecordia tua ; Our safety on earth , our salvation in heaven , proceed from thy abundant mercies ( O Lord. )

Thus the Father , the Son and the holy Ghost , do all join together in one immutable resolution to prove their good will towards men . The issue whereof cannot be but exceeding good . For as Astronomers do well observe , that when three of the superiour lights do meet in conjunction , it bringeth forth some admirable effects . So now , seeing that these three infinite lights of the world , three persons of the Deity are met together in one good-will towards men ; this benevolous aspect produceth this admirable effect , that all true beleevers shall be hereby exalted into glory . For which , with thankful hearts we ought ever to pay the tribute of obedience . And in assurance whereof , to rest in Gods promises , which can never faile . In his name I end , as I did begin ; To whom , as the Angels did before us , and duty ever binds us ; be rendred all honour and glory both now and for ever . Amen .

The Necessity of CHRISTS PASSION AND Resurrection . ACTS . 17.3 . Christ must needs have suffered , and risen again from the dead .

I Am induced by these words to relate the greatest wonder of the world ; wherein is comprehended the profoundest Mystery of our salvation . That the Son of God should become the Son of man ; that the Lord of glory should come in the forme of an humble and dejected servant ; that the Sun of righteousnesse should be deprived of light ; and then that the sole Author of our life should be put to death : Weigh but the reason , and the wonder is the greater . It was for our redemption all this was effected ; and can there be a greater wonder , then that he that knew no sin , would ( putting on mortality ) suffer unutterable tortures both in soul and body , and be content to die ; to save those that knew nothing but sin : certainly there cannot be a greater wonder . The most professed enemy to sinners , herein did become to sinners the most professed friend . He is ready to save , who might be more ready to destroy : But mercy binds the hands of justice , and justice is overcome of mercy .

The eternal wisdome beholding from above with the gracious eye of pay the forlorne estate of mankind after their apostasy , and treacherous violation of the sacred Covenant ; contrived a project , not to be contrived by the Art of man , whereby our Redemption should be wrought , and liberty obtained . Gods love to us did exceed our sins . Our sins are not so great , are not so many ; but his love can cover them , and his mercy pardon them . And where men come short of an invention how to scape his sury and obtain his favour , how to satisfy his justice and redeem our lives from hell and death : Behold , before the foundation of the world was laid , he resolved to send his own only Son , begotten by an eternal generation ; who should quell the power of our afflicting enemies , stop the mouth of the roaring lyon , overcome the world , sin , death , the grave and hell ; and lay open a plain passage into the Kingdom of heaven . Which eternal resolution , was in the fulness of time perfectly effected ; for God then sent forth his Son into the world to assume our nature , that we might assume his grace ; to suffer for our sins , what we should of merit suffer ; to be obedient to the cursed death of the crosse , that we might escape the curse of God , and not be subject to the second death .

And albeit hereby he made himself of no reputation , who thought it no robbery to be equall with God ; yet by this meanes he did make way to be highly exalted , to get a name which is above every name ; and to be glorified with the glory which he had with the Father , Ne Jesum quidem a●ias gloriosum , nisi videris crucisixum . Luther to Melanchton . before the world was . This he himself in a conference with some of his Disciples after his resurrection , wherein doubtless he did recapitulate his several sufferings ; certified to the world . Ought not Christ to have suffered those things , and to enter into his glory ? Luk. 24.26 .

This Scripture points at Christ , considered in part of his twofold state ; 1. His state of humiliation quoad mortem , as touching his death , Christ's suffering or passion . 2. His state of exaltation quoad resurrectionem , as touching his resurrection . In his humiliation , we find him ignominiously crucified and made a curse for us . In his exaltation gloriously raised , that he might be supereminently glorified , and our selves blest in him for ever . In this he shall judge , as in the former he was judged .

My pen is now conversant about the first part ; Wherefore assistance , O my souls Saviour and Soveraign , ( I intreat thee ) that in all humility of soul , I may declare what for our salvation , thy Majesty didst suffer in all humility . And first of my Saviours humiliation in general .

Of all the works of God done for and to the children of men ; Some are Opera potentiae , works of power ; Some opera pietatis , works of mercy ; Some opera justitiae , works of justice ; all righteous works . Yet if we seriously fix our thoughts upon the humiliation of our alsufficient-Redeemer , we shall find it to be a work of 1. Power . 2. Mercy , 3. Justice .

All these that otherwise are disperst in his several works , are compacted and meet together in this one . First then , it is a work of power , 1. In it self . 2. Towards us .

In it self 't is a work of power . God was made man , but not sinful man ; which none could bring to passe , but God that first made man without sin . The Creator of all made himself a creature , which none could do , but the Creator of all . Whereupon it was , that at the conception of the Son of God in the Virgins womb , Luk. 1.35 . the holy Ghost came upon her , and the power of the most high did overshadow her . Hence , saith one , after God had made man , he left nothing but to make himself man . A dignity to which the Angels are not call'd , wherewith our nature above all is blest . Tom. 10. Pag. 595. It is Austins speech , In creatione mundi , homo factus est , ad imaginem Dei ; in nativitate Christi , ipse factus est ad imvginem hominis ; when the world was created , man was made in the image of God ; when Christ was born , God was made in the image of man : Both which are to be refer'd to divine Omnipotencie . For that God and man might be one in Covenant , Lib. 2. Institut. Ood used his power to make himself and man both one in person ; Non communicatione gratiae , fed naturae veritate ; non consusione substantiae , sed unitate personae , saith Trelcatius , not by communication of grace , Epiphanius . but by reality of nature ; not by an undistinct confusion of substance , but by a personal unity . So that , as Epiphanius speaks , Christ was homo in veritate natus , Isa. 7.14 . Deus in veritate existens ; true God and true man in one and the same person : which is implied by the Prophet , calling him Immanuel that is , God with us , or God in our nature : Luk. 1.35 . Exprest by the Angel , calling him the Son of God , that should be born of the Virgin Mary : And manifested by the Apostle , averring him to come of the Fathers as concerning the flesh , Rom. 9.5 . and yet to be over all God blessed for ever . This might seem exceeding strange ; yet it proves not more strange then true . God and man , who stood at an infinite distance , are now everlastingly linkt together in one person , according to the mighty working of his power . Thus Christ's humiliation in being incarnate , is a work of power in it self .

It is likewise a work of power towards us . Since Adams rebellion we were all captives unto sin and Satan , untill God incarnate did vindicate our liberty : We were extremely weakened , our spirits fail'd us ; until the Lords anointed ; the mighty God of Jacob , did infuse into our hearts the strength of his Spirit . His Incarnation made way for our salvation ; and his taking unto him our humanity , makes us by faith to partake of his Divinity . Anselme moves three questions , Anselm . Meditat . c. 8. to which he gives one solid resolution ; the questions are these , 1. What offence could man commit , which the Son of God made man , could not exprate ? 2. Who could be so much swell'd up with that uncharitable vice of pride , which so great humility could not pull down ? 3 What dominion could death have over us , which the death of the Son of God could not destroy for us ? The answer 's this ; Certainly , if the iniquity of sinful man , and the grace of my unspotted Lord , were wigh'd in an even ballance ; the East is not so much distant from the West , nor the lowest hell from the highest heaven , as my Redeemers goodnesse ( in his humility ) doth exceed the wickednesse of a sinner . To this I adde , he hath shewn greater power in this act for our redemption , than the malice of all the Devils in hell could put in practice for our confusion . Thus Christ's humiliation is a work of power towards us . And so much the rather , he being after this sort humbled ; was once offered to bear the sins of many .

Again , it is a work of mercy . Deus propter hominem sactus est homo : ut esset redemptor qui est & Creator , ut de suo ridimeretur homo ; saith Austin , Aug. Manual ; c. 26. God for mans sake was made man , that he might be our Redeemer ; who is our Creator , and so we have of our own wherewith to be redeemed . All of us lay miserably prest under the grievous weight of sin , surrounded with extreme miseries ; the foiles that Satan gave us , and the wound that sin made in us ; put us into such perplexities and streights ; that did not that good Samaritan the Lord Jesus raise us up , did he not pour oile into our wounds and bind up our killing sores , we had perished everlastingly without hope of recovery . Which that he might perfectly effect , he took part of our flesh and blood , whereby being capable of death , he might through death destroy him that had the power of death , that is , the Devil , Heb. 2.14.15 . and deliver them that through fear of death , were all their life-time subject to bondage . To this , accord Epiphanius his words , Chistus seipsum exinanivit forma servi assumpta , non ut quod liberum erat in servitutem redigeret , Epiphanius . sed ut in forma quam assumpsit , obedientes servos liberaret ; Christ being in the form of God , equal with God , made himself of no reputation , Phil. 2.6 , 7 , 8. but took upon him the form of a servant , and was made in the likenesse of man , wherein he humbled himself , and became obedient to death , even the death of the crosse ; not that he might bring into servitude , what before was free ; but that in that assumed form , he might free from base servitude , obedient servants .

You may remember what Zacheus said to Christ ; Lord , I am not worthy that thou shouldest come under my roof ; yet he did . So might we say ; Lord , we are not worthy that thou shouldest dwell among us , and become flesh of our flesh , and bone of our bone ; yet Christ neglecting the Apology , came unto us , in our nature united to himself ; which the Postiller calls Divinitatis domum , the house of his Divinity . Aug. Medit. Upon which Saint Austin grounds this comfortable meditation ( if the book be his ) Desperare potuissem propter nimia peccata mea , nisi verbum tuum Deus caro fieret , & habitaret in nobis ; I could despair ( O my God ) by reason of the multitude of my sins , were it not that thy Word were made flesh , and dwelt in us . Wherefore his coming into the world , and that in mercy , to save sinners that could not save themselves ; may keep our hearts from distrust , from despair ; and cause us to set up our rest and confidence in him alone ; who hath suffered for sin , the just for the unjust .

Lastly , Christ's humiliation is a work of justice . For it is just with God to put in execution , what before all times he did determine should come to passe . All mankind stood guilty and forlorn before the barre of Gods exact justice , until our Advocate , who is the propitiation for our sins , did fetch us off ; which could not be so fairly , so conveniently done ; unlesse he were made like unto us his brethren . The supreme wisdom therefore to preserve his justice unspotted , and withal to manifest the riches of his grace , upon the vessels of his mercy ; made his Son in the fulness of time , the Son of man ; that so his justice ( as was right and meet ) might receive a plenary satisfaction , from that nature that had offended . Hence it was the Lords resolution , in bringing many Sons to glory , according to his determinate counsel ; to make the Captain of their salvation perfect through sufferings . This was in equity requisite , Heb. 2.10 . Quod per eum homo redimendus erat , in quo redemptio nostra ab aeterno paedestinata fuerat ; For that by him we were to be redeemed , in whom from all eternity our redemption was decreed . Trelcatius Institut. cap. 2. By him we were to be made up again , by whom we were first made . We ought to be partakers of the love of God in him , who was the onely Son of Gods eternal love . In a word , we were to receive the right of adoption and liberty of sons through him , who by nature was the everlasting Son and heir of the Father . Hence , saith the Apostle , God sent forth his Son made of a woman , Gal. 4.4 , 5. made under the law , to redeem them that were under the law , that we might receive the adoption of sons . Wherein , that we might have a sure interest and just claime without any strife ; Christ must needs have suffered .

Thus was Christ fitted in power , in mercy , in justice , to be made a sacrifice for sin ; whom we will now consider more particularly according to the parts of the text ; and first of the person humbled , which is Christ .

Christ was design'd from all eternity to be the sole Mediatour between God and man ; and to this end was both God and man , to reconcile both God and man together .

Because both stood at an infinite distance , and could not come together but by an infinite person , which is God alone . Our sins like a cloud interposed betwixt God and us , made us strangers to heaven ; so that the light of Gods countenance could not be listed up upon us , nor the comfortable heames of his saving grace reflect upon our soules . Could any of the sons of Adam dispel the cloud of our sins , or make way for Gods grace to descend to us , or for us to ascend to God ? there could not . We have all erred with our first father , and cannot indure the presence of the Almighty . Fear and trembling seize upon soul and body , upon the apprehension of his presence . But could any of the Angels work our peace with heaven ? there could not . For they being creatures mutable in their wills as well as men ; stood in need of an Head , by whose neer union unto them , they should inseperably be joined unto God . For ever then most lamentable had been the condition of man , did not Gods infinite Majesty vouchsafe to descend to us ; ascendere nostrum non erat , it was not in our power to ascend to him . Hence is he called Immanuel , God with us , which name imports thus much , that as he hath joined his Divinity with our nature ; so hath he coupled our nature to his Divinity ; that so he might be a perfect and sufficient Mediatour , according to that , 1 Tim. 2.5 . One God , and one Mediatour betwixt God and man , the man Christ Jesus . For did he not participate of both natures , had he not been man as well as God , he had been a stranger to us , and therefore unfit for the office of Mediatour . To bring us therefore unto God , he united our man-hood to his divine nature ; by which union we are made partakers of the divine nature , whereby our peace is for ever concluded upon .

The great acts and worthy designs , that by him as Mediator were undertaken to be performed , shew how he was God and Man . He did so restore us into the favour of our God , that of the sons of men we became the sons of God ; and that of the heirs of Hell , he made us heirs of Heaven . But who could bring this to pass , unless the Son of God were made the Son of Man ; and unless what was his by nature , he had made ours by grace . And here we may be as bold , as to conclude we are the sons of God ; because the natural Son of God assumed body of our body , flesh of our flesh , and bone of our bones ; that he might be the same with us , and we the same with him . Thus he became our Kinsman , to whom of property by the old Law it did belong to redeem his brethren . Which that he might effect , he did conquer Death ; and who could do this , but he who is our Life ? He did vanquish Sin ; and who could do this , but Righteousness it self ? He did bring into his subjection the Forces of the world , and the Powers that rule in the air ; and who could do this , but he that is the Power of God ? And who is this Life , this Righteousness , this Power of God , but Jesus Christ very God of very God , and yet the Son of Man ?

Christ was God and Man : Man , that sin might be punished in the nature offending ; yet Man without sin , to fulfill that Righteousness , which none of us sold under sin can fulfill . He was Man , that as by the disobedience of the first Adam , sin entred into the world ; so by the obedience of him who is the second Adam , righteousness should bring justification to life : And as by one mans disobedience , many were made sinners ; so by the obedience of one , many shall be made righteous . By the righteousness of his obedience Active and Passive : Active , in perfecting all the duties injoined by the Law ; Passive , in suffering the wrath of God , the punishment of our disobedience : Thus our confusion is taken away , and life and righteousness are restored unto us . And he was God withal , that the Justice of God might receive compleat satisfaction , by a punishment that should be infinite , or equal to infinite ; which none but God could give : And therefore Christ is said , as God , to have purchased his Church with his own blood , Act. 20. 1 Joh. 3.16 . and to lay down his life for us . And though his punishment was not so infinite , but that it was finite ; yet it was only finite for time , but was for value , as it ought to be , infinite . Thus the Son of True God did bear the burden of his Fathers wrath in our nature ; which no other Nature ought to do , but the soul that sinned ; which no other but God could do , because God is a consuming fire , and his wrath unquenchable by any creature .

Forasmuch as God alone could not die , because not subject to passion ; nor Man alone overcome death , because too weak : It was requisite that our Redeemer who should die for our sins , should be both ; that by the weakness of the one nature he might submit himself to the power of death , thereby to undergo punishment due to sin ; and by the strength of the other he should by sustaining the Manhood make good his part against death , and swallow it up in victory . O death , where is thy sting ? O grave , where is thy victory ? But thanks be to God , Sarcasmo conflat & hostili derisione , quâ mors ridenda propinatur , saith one . that hath given us the victory , through our Lord Jesus Christ . And thus much of the Person humbled , which is Christ , God and Man . The next point to be discuss'd , is , Wherein his Humiliation did consist ; that is , in general , He suffered .

From the time of his nativity , to the very hour of his death , was he not free from suffering . He was no sooner born , but Herod sought his life . He was subject to the infirmities of our nature , sin excepted ; He was hungry and thirsty , weary and faint , sorrowful and discontented ; his poverty was extream , though Lord of all , and Possessor of heaven and earth , he had not so much as whereon to lay his head : Grievous was the temptation he suffered by Satans onset ; infinite were the injuries that were offered him by the cursed brats of Satan , both in word and deed ; In word by false calumnies and forged accusations , by contumelious detractions and cursed blasphemies ; In deed , by framing of projects and laying of plots , how to take away his life . He was despised , and rejected of men ; a man of sorrowes , and acquainted with grief , and we hid , as it were , our faces from him . Isa. 53. He was despised , and we esteemed him not ; surely he hath borne our griefs , and carried our sorrowes : Yet we esteemed him stricken , smitten of God and afflicted . His whole life was a perpetual passion ; He was never let alone , until upon the Cross he gave himself a ransom for all ; and his enemies never ceased , until they drew out his hearts blood , which he for our redemption in his loving kindness was willing to part withall . He had power in his own hand to lay down his life , and he had power to assume it again : For albeit his life lay at the stake , yet could he ( were he so disposed ) command legions of Angels ( beside his own power which was alsufficient ) to deliver him , either by putting his enemies to flight , or by repressing their violence , that either they would not , or they should not hurt him ; or by utterly subverting them . But being that he came into the world to the end to suffer , to compass for us a world without all end ; he withdrew not his neck from the yoke , but set himself forward to bear the iniquity of us all laid upon him .

Thus Christ was subject to passion , but not according to his divine , but humane nature : For as he is God , he is Actus purissimus , and cannot suffer ; but yet he being God , suffered in the nature assumed , which was capable of suffering , that is , in his Manhood . So that here we have the highest Person , and the lowest Humiliation met together . Wherefore in this suffering of our Lord , there are three things according to Bernards observation specially noted ; Bernard . Opus , modus , causa : In opere patientia , in modo humilitat , in causa charitas commendatur ; Patientia singularis , humilitas admirabilis , sed charitas inestimabilis : There are the work , the manner of performing , and the cause : In the work , which is suffering , his patience is commended ; in the manner , his humility ; in the cause , his charity ; for charity moved him to suffer with patience and humility : His patience is singular , none like it ; his humility admirable , none ever came , never shall come near it ; his charity inestimable , for it is incomparable . All which may appear unto you , by presenting to your view his special sufferings immediately preceding his death .

In these sufferings of our Saviour , you may see the foulest act of Treason that ever was committed , the greatest Cruelty that was ever heard of ; both hatcht in the pit of hell . Judas , his familiar friend , comes and betrays him with a false-hearted complement , a Kiss ; his love was only from the teeth outward , deceit was in his heart , and the poison of asps under his lips ; but no wonder , the Devil was in him . Peter his Disciple , than whom none more forward in times past to confess him to be the Christ the Son of God , is most forward to deny him ; his former protestations were forgotten , his present commodity only thought upon . And when the rascal multitude came forth with swords and staves , and brought him to the Council , all his friends forsook him ; the Shepherd smitten , the sheep were scattered . Friends and foes , Jews and Gentiles , men and women , high and low , rich and poor , Prince and people , added something to his Passion , to augment his woe . The Kings of the earth took counsel together against the Lord , and against his Anointed . The Elders of the people , the chief Priests and the Scribes , beat their brains together to take away his life : They send him to Pilate , Pilate sends him to Herod , Herod sends him to Pilate again , and Pilate sends him to his death . Thus was he tossed from post to pillar . In all these places he suffered in his good name , by blasphemous speeches uttered against him , in numbring him amongst transgressors , placing him betwixt two thieves : In his honor and glory , by opprobrious terms and scandalous irrisions and mockings : In his substance , in that they took away his garment : In his soul he suffered sorrow and anguish , and great fear surprised his heart : In his body he suffered wounds and stripes . Insomuch that it may be said , Was ever any sorrow like his sorrow ? Were you present to behold the whole passage of his Passion , you might see his head compassed about with a crown of sharp thorns , instead of a crown of pure gold ; you might see his glorious Visage , which the very Angels admired , contemptuously spitted upon ; and his cheeks smitten with the palms of their hands : You might see his hands and feet fast nailed to the Cross , which he himself did carry ; and his sides thrust thorow with a spear : You might see his blood trickling down to the ground ; and himself , through the pangs of death , and apprehension of the Fathers wrath lighting upon him for our sins , crying , My God , my God , why hast thou forsaken me ? Hereupon saith Bernard , O bone Jesu , quid tibi est ? nos peccavimus , & tu luis ; opus sine exemplo , gratia sine merito , charitas sine imo : O blessed Saviour , what ails thee ? We sinned , and thou by thy blood dost expiate our sins ; here is a work without example , grace without merit , and love beyond all measure . He felt the wrath of God upon his soul : he felt the hand of a sin revenging Judge , taking vengeance for the sins of the world , upon him , then taking away the sin of the world . Where you might see also no sense free from passion : As for his Touch , he was smitten , and nails thrust through his flesh ; as for his Taste , he drank unpleasant vinegar and gall ; as for his Smell , he was in an infectuous place , the place of dead mens skuls ; as for his Hearing , he was vexed with the uproars and hideous blasphemies of those that blasphemed and derided him , as for his Seeing , he beheld with grief his Mother , and the Disciple that loved him , shedding tears for him ; and observed ( no noubt ) in the anguish of his spirit , the madness of the actors of his death : Hence proceeded that heavenly prayer , Father , forgive them , they now not what they do . This was the lamentable case he was in , until he gave up his Ghost . They gave him no rest ; no rest in his body , nor in his soul , until his soul departed . Thus he suffered , and thus in suffering he died ; died the most ignominious and cursed death . 2 Cor. 5. ult. God made him to be sin for us , that knew no sin ; that we might be made the righteousnesse of God in him . Christ hath redeemed us from the curse of the Law , being made a curse for us ; for cursed it every one that hungeth on a tree . Gal. 3.13 . Nothing could appease the wrath of the Father , but the death of his Son . Who died ,

First , to satisfie the justice of God , for the sin of mankind ; for he once suffered for sins , the just for the unjust , that he might bring us to God ; 1 Pet. 3.18 . being put to death in the flesh . 2. To manifest the truth and reality of the nature assumed , to wit , his manhood ; that he was true man and no phantasme . 3. That by his death , he might free us from the fear of death . Forasmuch then as we are partakers of flesh and blood , he also himself took part of the same , that through death he might destroy him that had the power of death , that is the Devil ; and deliver them who through the fear of death , were all their life-time subject to bondage . 4. That by dying corporally for sin , and unto sin , he might give us an example of dying spiritually to sin ; for in that he died , he died unto sin once ; Heb. 2.14 , 15. but in that he liveth , he liveth unto God . Likewise reckon ye also your selves to be dead indeed unto sin , but alive unto God , through Jesus Christ our Lord. Rom. 6.10 , 11. Crux pendent is Cathedra docentis . Christ also suffered for us , leaving us an example , that we should follow is steps , 1 Pet. 2.21.5 . That by rising from the dead , he might make known the power whereby he overcame death ; and give unto us a lively hope of our resurrection from the dead .

And thus much for the sufferings of Christ , generally exprest , and specially implied .

The next point is the necessity of the sufferings and death of Christ ; Christ must needs have suffered . It was necessary that Christ should suffer , and in suffering die .

Necessitate decreti , by the necessity of Gods Decree , and infallible prescience . Truly , Luke 22.22 . the Son of man goeth as it was determined . Which determination is more plainly exprest , Acts 2.23 . Him ( that is Christ ) being delivered by the determinate counsel and foreknowledge of God , ye have taken , and by wicked hands have crucified and slain . In which respect it was inevitable . And albeit he prayed , Father , if it be possible let this cup passe from me ; yet he submit shi● will to the will of his Father , in saying , yet not my will , but thy will be done . It was the eternal will of God , and his unchangeable Decree , that Christ should suffer for us ; it was foreordained before the foundation of the world . 1 Pet. 1.20 . And although his will was that that cup might passe over him , that so his life might be prolonged ; yet consider this , vitam appetit ut homo , saith Theophilact , Theophil . in Luke 22.42 . he desired life as he was man , yet as an obedient child ever correspondent to his Fathers desire , adds this withal , not my will , but thy will be done , which is not seperate from my divine will , saith the same Father . )

It was necessary , necessitate obligationis , by the necessity of a promise , whereby God was obliged and bound to see it actually performed . Promises are a due debt . Promissa cadunt in debitum . That God promised , this it is apparant by that speech of his , the seed of the woman shall break the Serpents head ; and speaking unto Abraham , he saith That in thy seed shall all the nations of the earth be blessed .

It was necessary , necessitate praecepti , by the necessity of precept . Hitherto are referred the Types of Christ , which were significant intimations of his succeeding passion . As Abrahams offering up his son Isaac ; the brazen Serpent erected in the Wildernesse , according to that , John 3.14 . As Moses lifted up the Serpent in the Wildernesse ; even so must the Son of man be lifted up . The Paschal Lamb was a type hereof , for Christ is called the Lamb of God , John 1.29 . that takes away the sins of the world . Besides this , the Prophets did precisely foretel the particulars of his suffering ; how his familiar friend should betray him , Psal. 41.9 . What price he was sold at , for thirty pieces of silver , Zech. 11.12 , What became of these thirty pieces , ver. 13. What time he should suffer , Daniel . How his Disciples forsooke him , and Peter denied him , Psal. 38.11 . Zech. 13.7 . It was foretold that he should be falsely accused , Psal. 41. That the great ones of the world should plot his fall , Psal. 2. His silence is noted , Isa. 53. So are the spittles wherewith they defiled his face , Isa. 50. And the buffettings and smitings that he suffered at their hands , Isa. 53. The Reed in his hand , the mockings and reproaches , the Vinegar and Gall , the parting of his rayment , the piercing of his hands , and feet , and sides , the staring upon him , and wagging their heads ; his crucifying betwixt two thieves , and his last parting , with the very words he used then , were precisely revealed by God to the Prophets , and set down by them in Scripture . Our Saviour himself saith , Luk. 9.22 . that the Son of man , that is himself , must suffer many things , and be rejected of the Elders and chief Priests and Scribes , and be slain . Caiphas being high Priest , prophesied as much , John 11.50 . That it is expedient for us that one man should die for the people , and that the whole nation perish not . And as the Poet speaks , Vnum pro multis dabitur caput .

It was necessary , necessitate indigentiae , by the necessity of our want . We stood in need of his sufferings , without which we could not be saved ; for without the shedding of blood , Hebr. 9.22 . there is no remission . It was the ordinance of God from eternity , that by blood we should be redeemed , and no otherwise . Not that he could not redeem us otherwise ; but that he would not otherwise ; deeming this way the most convenient . And therefore lastly ,

It was necessary , necessitate commoditatis , by the necessity of commodiousness and conveniencie . There was no better away to free us from sin , to work our salvation , to reconcile us to God ; than by the sufferings and death of the Son of God . I doubt not , but God in his infinite wisdom might have used another means for the saving of our souls , besides this ; but lest we disparage Gods judgment , we cannot say , but this was the most convenient and best ; because it was the determination of his will before all time . Which was the reason that Saint Cyprian aver'd this , Non reconciliare Deo potuerit exules & damnatos quaelibet oblatio , nisi sanguinis hujus singulare sacrificium ; not every oblation could reconcile such unto God as are banished from the presence of God , and worthy of condemnation ; but only the peculiar and only propitiatory sacrifice of the blood of Christ .

The necessity of this conveniencie consists in these respects , beside freedome from sin and reconciliation to God .

1. In that it serves for the manifestation of the love of God to us ; according to that , Rom. 5.8 . God commended his love toward us , in that whiles we were yet sinners , Christ died for us . And herein is the love of Christ also commended ; greater love can no man shew , than to lay down his life for his friends ; but Christ did his for his foes : Now it was necessary for us to have assurance of the favor of God , which is given us by the death of his Son .

2. In that it serves for an example to us , of obedience to the pleasure of our heavenly Father . Of humility , of constancie of righteousnesse ; and of other vertues and graces manifested in his Passion . 1 Pet. 2.21 . Christ suffered for us , leaving us an example , that ye should follow his steps .

3. In that it served to procure for us , with a great deale more conveniencie , Hebr. 10.20 . justifying grace and eternal glory ; by a new and living way , which he hath consecrated for us through the vail , that is to say , his flesh .

4. In that there is brought upon man a greater necessity of keeping himself free from sin ; being that he understands that he is redeemed with the precious blood of Jesus Christ . 1 Cor. 6.20 . The Apostle saith , that ye ▪ are bought with a price , therefore glorifle God in your body , and in your spirit , which are Gods . The consideration of Christ's death should be a means to deteine us from transgressing the Divine Ordinances , and to keep us within the compasse of his Law . Passe the time of your sojurning hear in fear , for as much as ye know that ye were not redeemed with corruptible things , as silver and gold from year vain conversation ; but with the precious blood of Christ , as of a Lamb without blemish , and without spot , 1 Pet. 1.17 , 18 , 19.

5. In that it serves for the greater dignity of man . That as man was deceived , seduced and overcome of Satan ; So Satan might be overcome by a man . And as man deserved death , so death might be overcome by a man ; the man Christ Jesus . 1 Cor. 15.57 . Thanks be to God , saith the Apostle , which giveth us the victory through our Lord Jesus Christ . And thus much of the necessity of the sufferings of Christ ; of the necessity of Gods Decree , of his Promise , of precept , of our want , and of conveniencie .

Here is no coactive necessity , whether he would or not to suffer ; for he saith , I lay down my life for my sheep . He did suffer willingly ; yet his sufferings were not so voluntary , as that they became arbitrary in his choise , that is , he might choose to suffer , or not to suffer : for , Am●s . Si Christi passiones nullâ fuissent lege impositae , nihil pertinerent ad satisfactionem .

Now listen to the effects that these sufferings of his wrought for us .

By them we are freed from sin . For , He loved us , and washed us from our sins , in his own blood , Rev. 1.5 . And the blood of Jesus Christ , cleanseth us from all sin , 1 John 1.7 . And from the power of Satan . We meritted to be delivered up unto Satan , the justice of God did so require it : The Devil himself endeavoured to stop from us the way to life ; but the death of Christ opened the way for us , and did exceed that power that was given to Satan of God ; by the righteousnesse of Christ he was overthrown . Now , saith our Saviour , shall the Prince of this world be cast out ; And , John 12.31 . 1 John 3.8 . for this purpose the Son of God was manifested , to destroy the works of the Devil . The works of the Devil are sin and death ; for by him came sin into the world , and death by sin .

Again , we are hereby freed from the punishment of sin , which is death . He did bear our griefs , and carried our sorrows , Isa. 53. He was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his striper we are healed . He poured out ●is soul to death , and bare the sin of many . Now we are freed from the punishment of sin , two wayes ; 1. Directly , because his passion was a sufficient and superabundant satisfaction for the sins of the whole world . Wherefore , Thomas-Aquin . Exhibita satisfaction● sufficienti , tollitur reatus paenae ( saith Aquinas ) upon the exhibition of a sufficient satisfaction , the punishment is quite taken away . So that God cannot punish that again in his servant , that he hath already punisht in his Son . 2. Indirectly , Ambros . super Beati immacalati . in as much as the passion of Christ , is the cause of the Redemption of sin , which is the cause of punishment . Ille suscepit mortis servitutem , ut tibi tribueret aternae vitae libertatem .

Moreover , by the sufferings of Christ , our reconciliation with God is wrought , and our peace is made with him for ever . We were reconciled to God , by the death of his Son , Rom. 5.10 . and that two wayes , 1. By removing of sin , whereby we were made his enemies . Ephes. 5.2 . 2. By offering up himself for us an offering and a sacrifice to God , for a sweet smelling savour .

Lastly , hereby the gate of heaven is open for us . We have boldness to enter into the holyest , by the blood of Jesus , Hebr. 10.19 . for he went before us , to prepare a place for us ; that where he is , we might be also . So that now he hath obtained for us eternal salvation . By way of desert ; he hath deserved , that by him we should be saved . By way of satisfaction ; for the greatness of his love out of which he suffered ; for the dignity of his life which he laid down for us ; it was the life of God and man : and for the generality and weight of sorrows and paines that he suffered for us : hence he is a sufficient satisfaction , called the Propitiation for our sins , Heb. 9.26 . Verse 15. At Paris ut vivat regnetque beatus cogi posse negat . Hor. Epist. 1. 1 Joh. 2.2 . By way of sacrifice ; which was meritorious deserving life for whom he suffered death ; In the end of the world hath he appeared to put away sin , by the sacrifice of himself . And by way of redemption ; for he was engaged for us , and paid the utmost farthing for which end he was sent into the world . God sent not his Son into the world to condemne the world ; but that the world through him might be saved . Joh. 3.17 . Saved from sin , from the power of Satan , from death . Hence called our Redemption , and we come to be at peace with God ; and in that peace we enter into heaven , to be partakers of those joyes that are at Gods right hand for evermore .

Having waded thus farre , I seale up this discourse with a pathetical conclusion , in way of application .

O how far is the love of God extended to us miserable sinners ! He was provident before our fall , to find out away , whereby to be saved after we fell . His Son must die , to save us from death . He must fall into the hands of sinners , that we may not fall into the hands of Satan . And if he have thus given us his Son , how shall he not with him give unto us all things ? We may conclude for certain , we shall want nothing for the furtherance of our salvation , since that he with-held not his onely Son from us . Let this love of God to us , extract love from us to God . As he bought us dear with the losse of his Son , so must we think nothing too deare to part withal to gain our God . We must be content to lose our life and all ; than to lose our God who is all in all , for the gaining of life and all .

Seeing that Christ ought to have suffered for our sins , we may well grieve that we should be the authors of his death ; and yet rejoyce that we have escaped Gods fearful vengeance by his sufferings . Grieve then , my beloved , for your sins , for which Christ died ; Royard in Postill and go and sin no more . And let your soules magnify the Lord , and rejoyce in God your Saviour . Non gaudere ingratitudinis est , non dolere crudelitatis , saith Royard ; not to be glad for Gods mercy and Christ's love in redeeming us , is a point of ingratitude ; not to grieve that we gave occasion of his death , is a point of the greatest cruelty . Let us then grieve together with him , that we may reigne and rejoyce together with him .

Gods decree is unutterable ; he ordained that Christ should die , and Christ did die . He promist it , and 't is fulfill'd . He revealed it , and 't is so come to passe . He is as good as his word . Heaven and earth shall passe away , but not the least tittle of his word shall go unfulfilled . What therefore soever God hath determined concerning any one , shall certainly fall out so ; there is no avoidance . What he hath denounced against sinners , let them expect it , for they shall surely have it . Our God is a God of truth .

You may collect out of this discourse , that Christ is a perfect and sufficient Redeemer , Heb 10.14 . on whom alone dependeth our salvation . For by one offering he hath perfected for ever them that are sanctified . As Moses said to the children of Israel , the Lord shall fight for you , and you shall hold your peace ; So I may say , that Christ onely fought for us ; we did nothing whereby to acquire a life that is endless . Wherefore if we will be perfectly saved , rely upon the Redeemer of Israel ; for he is onely the Captain of our salvation . Look up ( as sometimes the Israelites on the brazen serpent ) upon him stretched out upon the crosse , where he is ready to receive all , that come unto him , and beleeve in his name . Caput Christi inclinatum ad osculandum , cor apertum ad diligendum , brachia extensa ad amplexandum , totum corpus expositum ad redimendum ; August . lib. de virginit . he hath his head bended down to kisse you , his heart opened to love and affect you , his armes stretched forth to embrace you , his whole body exposed to redeem you .

Consider of what great consequences these things are , that Christ hath done for your soules ; weigh them in the ballance of your hearts , Vt totus vobis figatur in corde , qui totus pro vobis fixus fuit in cruce ; that he may be wholly fastned to you in your hearts , who was wholly fastned for you on the crosse . Let us go forth therefore unto him without the camp , bearing his reproach ; for here we have no continuing City , Heb. 13.13 , 14 , 15. but we seek one to come ; by him therefore let us offer the sacrifice of praise to God continually ; that is , the fruit of our lips , giving thanks to his name ; who is the Author and finisher of our salvation , through Jesus Christ our Lord , to whom with the Father and the Holy Spirit , be ascribed all honour , glory , power and dominion , in heaven and in earth , by men and Angels , both now and for ever , world without end . Amen .

The Necessity of CHRISTS PASSION AND Resurrection . ACTS . 17.3 . Christ must needs have suffered , and risen again from the dead .

GLory , which is the proper scope of a noble disposition , and the intended end of honourable intents ; did Christ make to be the necessary consequence of his fore-running passion . His life seem'd to the worlds eye inglorious , in that he affected not popularity ; so did his death , to those that knew not the mystery of our Redemption . By general judgment he was reputed the most unhappy breathing ; he was rejected and despised of men . Yet in this his rejected and contemptible condition , was sowen his immortal happiness ; which indeed was sowen in weakness , but was raised in power ; sowen in dishonor , but raised in glory .

For as by the eternal constitution of the Almighty , he ought to have been brought to the lowest degree of misery , by suffering divers and fearful punishments ; so ought he not perpetually to abide in that state ; but at length to be elevated thence , to the highest pitch of glory . In order to which , as Christ must needs have suffered ; so also must he rise again from the dead .

The point now by divine assistance to be discust , is part of Christs exaltation ; a theame of an high nature . And herein , first of the person exalted ; Christ .

Christ was exalted according to both natures , 1. In regard of his Godhead . 2. In regard of his Manhood .

The exaltation of the Godhead of Christ , was the manifestation of the Godhead in the Manhood ; mightily declaring therein that he was the Son of God . Which manifestation , was altogether active , no way passive ; the effects produced by him having no other proper agent but God . For who could overcome Satan , death , the world , the grave ; but God ? And albeit the Divine nature be thus exalted , yet it is without all manner of alteration . For to speak properly , in it self it cannot be made the subject of exaltation ; but as it is considered joined with the Manhood , into the unity of one person . For albeit Christ from the very time of the assumption of our nature , whereby he was incarnate , was both God and man , and his Godhead all the time he liv'd dwelt in his Manhood ; yet from the hour of his Nativity , unto the hour of giving up the Ghost , and a while after ; the Godhead did little shew it self . The glorious majesty of his Deity whiles he was in the for me and low state of a servant , lay hid under the vaile of his flesh , as the soul doth in the body , when a man is sleeping . And in the time of his passion , the brightness of the glory of the sun of righteousnesse was obscured ; as the sun running in the height of heaven , oftimes over clouded or eclipsed by a darker body ; thereby in 〈◊〉 humane nature to undergo the curse of the law , and perfect the work of our redemption , in subjecting himself to the death , even the cursed death of the crosse . But as soone as this work was finished , and happily accomplished ; he began by degrees to make known the power of his Godhead in his Manhood ; And so to rise again .

Secondly , Christ was exalted in regard of his Manhood ; which consisteth in these two things .

In depositione servilis sua●conditionis , in laying down and quitting himself , from all the infirmities that 〈◊〉 mans nature , which he submitted himself unto ( except sin ) so long as he remained in the state of a servant ; he was subject to weariness , to hunger , to thirst , to fear , to death ; from all which in this state of exaltation he is perfectly delivered : his natural body is a glorious body ; those wounds and stripes which in his body he suffered for our sins , remain not in him , as testimonies of that compleat conquest to be obtained over his and our enemies . But are rather quite abolished , because they were a part of that ignominious condition , wherein our Saviour was upon the crosse ; whereof in his glorified state he is not to be partaker . Yet , if they still remain ( as some think they do ) they are no deformity to the glorious body of the Lord ; but are in him , in some unspeakable ( and to us unknown ) manner glorified .

In susceptione donoxum , in receiving such graces and qualities of glory , as bring with them ornament beauty , perfection happiness ; exceeding the or 〈◊〉 beauty , perfection and happiness of any other creature in heaven or earth , 〈◊〉 to his soul and body .

As for his soul , look upon the intellectuall part ; you shall find a mind enrich with as much knowledge and understanding , as well in respect of the act as the habit ; as a creature can possibly be capable of : the measure of it being more than all men and Angels put together have . Look upon his will and affections , you shall find them furnished with the fulness of grace , and compleatly adorned with the invaluable riches and incomparable gifts of Gods holy Spirit .

As for his body , it is not now subject to dissolution ; from being natural , it is become spiritual ; not by the destruction of the essence , but by the alteration of the qualities . Aquinas . Est ejusdem naturae , sed alterius gloriae ; said Thomas ; for God would not suffer his holy one to see corruption . The nature and essential proprietles of a true body , as length , breadth , thickness , locality , still remain in him ; ( the addition of glory and brightness not changing the nature of it ) so that it is free from all bodily imperfections , and made bright and glorious ; a resemblance whereof , was his transiguration on the mount , Matth. 17. where his face did shine as the sun , and his rayment was as white as the light ; the purity whereof is unblemished , the agility whereof , such as is indifferent to move upward or downward ; the brightness thereof cannot be obscured , nor the strength thereof match't by any creature . For by his power he shall change our vile body , that it may be fashioned like unto his glorious body ; Hhil . 3.21 . according to the working whereby he is able even to subdue all things unto himself .

These gifts of glory in Christ's body are not infinite , but bounded within limits ; because his humane nature being but a creature , and therefore finite , could not receive infinite graces and gifts of glory . To make then infiniteness , ubiquity and omnipotency , incommunicable attributes of God , attributes of Christ's glorified body ; is to destroy the nature of a body , and say that the body of Christ is transformed into the Deity , or Deified ; and that he is all God , no man , all spirit no body ; And besides , it argues an impossibility , for no creature can be changed into the Creatonr , no finite body into an infinite and eternal substance . It sufficeth us to know , that Christ's soul and body were conditioned according to the description given , when he entred into his glory .

And thus much of the person exalted , Christ ; who for the joy that was set before him , endured the crosse , despising the shame , Hebr. 12.2 . and is set down on the right hand of the throne of God .

We are next to consider Christ's exaltation , the degrees of which are threefold ; the first degree is his Resurrection ; answering to the first degree of his humiliation , which was his death . The second degree is his ascension , answering the second of his humiliation , which was his burying . The third degree ( which is the height of his exaltation ) is his sitting at the right hand of God ; opposed to the lowest of his humiliation , which was , his desc●nt into hell , his remaining in the state of the dead ; By these degrees Christ entred into his glory .

My text limits me to the first degree of his exaltation ; which is his Resurrection from the dead .

It was a cruel conflict that Christ had upon the crosse ; he had his own Father against him , taking vengeance upon him , for the sins of the world ; he had Satan against him , who out of a malicious disposition plotted and attempted his ruine ; he had the world against him , in bruing their hands and their hearts in his blood ; his blood be upon us and our children , say the Jewes . The chief Priests , the Scribes , the common people , the souldiers bandied themselves together against the Lord , and against his annointed . So close was their pursuing of him , that indeed he received the foile ; they pierced his hands and his feet with nailes , and his sides with a speare ; in the end , they ended his dayes , the height of their malice . But not long after , he reviv'd , for the third day he rose again ; which he did for his own greater glory , for his and our enemies more shamefull overthrow , and for his disciples firmer consolation . This was foretold by himself , this was testified by men and Angels , and is beleeved , that he rose the third day .

Our faith in this is underpropt , not only by the testimony of Angels and men ; Luk. 24.46 . but also by Scripture and Arguments . Thus it is written , and thus it behoved Christ to suffer , and to rise from the dead the third day . By Arguments containing manifest demonstrations of the truth of his resurrection , drawn from , 1. His body 2. His soul●

In that which is drawn from his dody , Christ doth declare three things ; 1. That his body was a true , real , substantial and sollid dody : And not framed onely in the imagination , or compos'd all of an airy substance . Feele and see ( saith he ) a spirit hath not flesh and bones as ye see me have . 2. That his body was a humane body , by shewing how that he had the true and perfect effigies and expressions or a man , to be seen by the eye . 3. That it was the very same numerical body , which he h●d before ; by laying open to the view , the grievous wounds which he suffered in his body . Behold my hands and my feet , that it is my self . The wounds in his body , discover the naked truth of his resurrection .

In the Argument which is deducted from his soul reunited to his body , his resurrection is proved , and that by the operations and works of the threefold life proceeding from the soul , whereof man is partaker . 1. By the works of the nutritive life ; in that he did eat and drink with them . 2. By the works of the sensitive life ; his answers to his disciples ; giving evidences of his hearing ; his discerning them from others , of his seeing . 3. By the works of the intellective life ; in his discourses and explications of the profound mystery of the crosse .

Moreover , the time when he rose was the third day . He lay not dead in the grave three compleat dayes , under the dominion of death ; for then he should not have risen till the fourth day . So that he was but one day and two pieces of two dayes in the grave ; for he was buried in the evening before the Sabbath , and rose in the morning the next day after the Sabbath . The Friday evening he was buried , the sunday morning he rose again ; which was the first day of the week , and is now our Sabbath , observed in memory of his glorious rising , who is the Sun of Righteousness , from death unto life . And as in the first Day of the first World , Light was commanded to shine out of darkness , upon the deeps : So in the first Day of this new World ( made new by Christ ) this glorious Sun ( after its Eclipse come to its period ) appeared in the brightness of his glory , and gives light for ever to those that sit in darkness ; and dispels those clouds of obscurity that were under the Old Testament , from the Christian world . So long he rested in the grave , as three days , yet not full ; for a demonstraiton of the truth of his death : And no longer , that his body might not see corruption . For had he risen presently , we might doubt of the truth of his death : Had he remained longer in the grave , or unto the end of the world ; his body would according to the course of nature be corrupted ; and we might doubt of the truth of his Divinity , which required for the manifestation of his power , a quick resurrection of his body , and a reuniting of the soul thereunto . To confirm therefore our faith in both , He rose the third day from the dead , to enter into his glory .

As for the power by which he was raised , it was not by any other than his own . Though this act be attributed to the Father , Act. 2.24 . yet , it is his power too . For , whatsoever is the Father's , is his , because He and the Father are one . It was the power of his Divinity , Superas evadere ad auras , Hic labor , hoc opus est . that effected this great work . Destroy this temple , and within three days I will raise it again , Joh. 2.19 . I have power to lay down my life , and I have power to take it again , cap. 10.18 . Secundum Divinitatis virtutem , & corpus resumpsit animam quam deposuerat , & anima corpus resumpsit quod dimiserat ; & sic Christus propriâ virtute resurrexit , saith Aquinas : According to the mighty working of the Godhead , his body reassumed the soul which it did resigne , and the soul that body out of which it parted ; and thus Christ by his own proper power did rise from the dead . For indeed , it was not possible that he should be holden of it , Act. 2.24 . for then should he not enter into his glory .

Here come two points , occasioned by these words , to be treated of ;

Viz. 1. The Necessity of Christ's Resurrection . 2. The Ends thereof .

Of the Necessity of his Resurrection : As it was necessary that Christ should die , so was it necessary he should live again .

1. In regard of Gods Decree , Isa. 53.10 . revealed in his Word , promising that He should see his seed , that is , the Just ; and that He would prolong his days . Peter in his Sermon on the day of Pentecost , averrs , That David in the 16. Psalm spake of Christ's Rising by way of prediction , the knowledge whereof came unto him by Divine infusion , Act. 2.31 .

2. It was necessary , for the instruction and settlement of our Faith , ( we being naturally prone to infidelity : ) And that , 1. Concerning the Divinity of our Saviour Christ , the glory and truth whereof had not been made sufficiently apparent , had he not used his power in rising again : But in that he is risen , he hath mightily declared himself to be the Son of God , i.e. Ex afflicto ejus statu , as Gal. 4.14 . very God of very God . Who although he was crucified through weakness , yet he liveth by the power of God , 2 Cor. 13.4 . If Christ be not risen , saith the same Apostle , 1 Cor. 15. then our preaching is in vain , and in vain our faith . By his Resurrection therefore we obtain 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fidei , a full measure of faith , in this , that there is no place of doubting left us ; but that we firmly may believe , that Jesus Christ is true God ; for whom to be held bound in the strict chains of a powerful death , is a matter of the greatest impossibility .

Again , it was necessary for the settlement of our Faith , 2. Concerning the victory Christ hath gotten over death . The weaker is overcome of the stronger ; so that if Christ had not risen , he had been weaker than Death ; had not been a sufficient Redeemer , we had been still in our sins ; we could not have been perswaded , God had received perfect satisfaction : But being that he is revived by the same Power , that giveth life unto all ; Death hath no longer dominion over him ; Gods justice is satisfied , and we remain no longer in our sins . Wherefore we may well in the language of triumph proclaim , O death , where is thy sling ? O grave , where is thy victory ? And we continuing the same note , may adde by the vertue of a lively faith ; Thanks be to God ; who giveth us the victory through our Lord Jesus Christ .

3. It was necessary , for the comforting assistance of our Hope ; lest it should be converted into a Desperate humour . Our propensity to Desperation , is by woful experience too well known : But inasmuch as our Saviour , our Head , Clarissima fidei conf●ssio . Brentius . Brevis & longa , totaque aurea , est haec Apologia , saith another . had a glorious Exit out of the grave , and an absolute conquest over death ; it is forcible enough to make us hope that we his members united unto him by the indissoluble bond of the Spirit , shall also rise again after death . Upon this hope was that speech of Job grounded ; I know that my Redeemer liveth , and that he shall stand at the latter day upon the earth ; and though after my skin , worms destroy this body , yet in my flesh shall I see God : whom I shall see for my self , and mine eyes shall behold , and not another ; though my reins be consumed within me . Job 19.

Were it not for Christ's Resurrection , hope herein might have failed both him and us ; for his is the cause of ours ; therefore is he stiled Primitiae dormientium , The first-fruits of them that sleep .

4. It was necessary , for the compleat and perfect consummation of our eternal happiness : For in that he was humbled to sustain great evils , by dying for our freedom from all evil ; so was he glorified by his Resurrection , for our promotion to all , ●ood . He was delivered for our offences , and raised again for our justification . Rom. ● . ult. And as it is Heb. 7.25 . He is able to save them to the uttermost ; that come unto God by him , seeing he ever liveth to make intercession for them .

5. It was necessary , in regard of the compleat discharge of his office of Priesthood ; to which he was from all eternity anointed of the Father . If he had not risen again , he had not performed the full duty of that calling , which required that he should make satisfaction for the sins of people ; which he did by offering up himself an Offering and a Sacrifice to God , of a sweet smelling favour , upon the Cross .

And further , that calling required also , that he should apply the vertue of this Sacrifice , the merit of his death , to every true Believer ; which could not be performed without his Resurrection . So that as he died ; to satisfie the justice of God ; so was it requisite he should rise from death ; to make to us a particular application of the vertue of his Passion ; by his effectual Intercession unto his Father in heaven , for us upon earth . Whereupon comes the Apostles Quaere and Answer ; Rom. 8.34 . Who is he that condemneth ? It is Christ that died , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . Thus much of the Necessity of Christ's Resurrection .

The second point is concerning the Ends of his Resurrection , which are divers .

Viz. 1. In regard of himself . 2. In regard of the Law . 3. In regard of us .

In regard of himself , the end of his Rising was twofold : 1. To declare that he himself , ( that Holy and Just one , whom the Jews had by wicked hands crucified and slain ) was the Prince of life : Who at his pleasure as he could give life to others , so unto himself ; Act. 3.15 . though he were brought to the lowest step of an humbled state , though death held him in its hands . For if at his Crucifying , the shaking of the earth , the rising of some dead bodies , the obscuration of the Sun , ( not hap'ning within the compass of the course of nature , because not at the usual time of the conjunction of those two Planets , the Sun and Moon , ) wrested a confession out of the spectators , that He was the Son of God ; much more may his Resurrection evict thus much , that He is the Prince of life ; who might lay down , and take up his life when he pleased .

And , 2. That having finished and perfected the great work of our Redemption , he might reign thenceforth for ever in glory . ●●n. 7.14 . Whose dominion is an everlasting dominion , which shall not pass away ; and whose Kingdom that which shall not be destroyed . Albeit he seemed for a time to be deposed from his Royalty , whilst he submitted himself to death ; yet it was but a short cessation , that he might come off with the greater honour , and so to enter into his greatest glory .

In regard of the Law ; the end of his Rising was to ratifie the truth of that Promise of life , which was pass d unto man , upon the performance of that Covenant passed betwixt God and man ; Do this , and thou shalt live . It could not be , but that in equity Christ should live again , being that he did fulfill exactly and precisely the ordinance of God ; for , He did all things well . Wherefore to shew that God keeps his word , and that the truth of his promises is infallible ; He rose again from the dead .

In regard of us , the end of his Rising is threefold :

Viz. 1. For our Example . 2. For our Justification . 3. For our Faith , &c.

First , for our Example , tending to the information of us in the ways of righteousness , in the paths of life . That like as Christ was raised up from the dead , by the glory of the Father ; even so , we also should walk in newness of life , that the body of sin might be destroyed , Resurectione Domini configuratur vita , quae hic geritur . and that henceforth we should not serve sin , Rom. 6.4.6 . The Resurrection of Christ from the dead , should be a pattern for us , wherein there is some effective vigor , to raise us from the death of sin , to a gracious life . The power of effecting both , is in God : A D●o est quod unima vivat per gratiam , & corpus per Animam : That the soul lives by grace , and the body by the soul ; comes from God , Aquinas . who is the Author of life . And , saith Ames , Christ rising from death , is tum demonstratio quam initiatio ; as well a demonstration , as the initiation or beginning of our Rusurrection ; by whom we pass from death unto life .

Secondly , for our Justification . They are the express words of the Apostle , He was raised again for our justification , Rom. 4. ult. For now that he hath gotten the victory over death , by reviving ; he applies by the vertue thereof , all the benefits of the Gospel unto us , to the exceeding great consolation of our souls .

Lastly , for the establishment of our faith , concerning the obtaining of life everlasting . For indeed if the Head be risen , the members may be sure to rise too ; and if the Head receive life and glory , doubtless the members which have their proper dependunce of him , shall receive the like perfection : for a glorified Head cannot be without a glorified body . Now Christ is the head of the body , the Church , Col. 1.18 . who is the beginning , the first-born from the dead , that in all things he may have the preheminence . Of the fulness of whose glory , in the day of our perfect redemption ; we shall all receive a full measure .

For a Conclusion . Communi naturae lege moriuntur homines ; The sons of men composed of dust and ashes , die , by the common law of nature : Eternity is proper to another world , not to this ; to this Inconstancie . The Son of the most High himself , when he became the Son of man , was subjected to Mortality ; He pleaded no Prerogative royal , to be exempted from that end , which God setled in the course of nature . Our times upon the Earth may be said to be lasting , but not everlasting ; though in the hands of God . Heaven decreed a period to our Lives , which we cannot prevent ; and to which Christ at the appointed houre did submit himself with all obedience , not able to avoid it . Necessity was laid upon him to pay the dubt to Nature , which might serve for a payment of our debt to God ; yet , not respectu peccuti , W●ems . Protralcture of Gods image in man . pag. 43. but respectis poenae ; this necessity was not in respect of sin , ( He was a Lamb without blemish and without spot , ) but in respect of that punishmen● which he did oblige himself to undergo for the sins of men . Est illata necessia● Adamò , innata necessit as nobis , & assumpta necessitas in Christo : Necessity of death was laid upon Adam for his sin , necessity of death is imbred in us , and by a voluntary assumption there was a necessity of death in Christ . A man willingly gives his word for such a summe for his friend , but when he hath willingly given it , he must of necessity pay it ; So Christ willingly took this debt upon him , and in the fulness of time when 't was exacted , paid it down , even his life to God and nature .

But albeit he thus parted from the world , yet God hath raised him up , Etiam animalula quaedam typ● Resurrectionis sunt . Lavat . in Job 14.12 . having loos'd the paines of death , because it was not possible that he should be holden of it . So , though the hand of fate by Natures unconfused order , reduce us to our first principles ; yet shall we rise again , by the mighty power of our eternal Maker .

The Judge of all the word hath appointed a day wherein to judge the world , to which all must rise . And as all must die , and after death come to judgment , so Christ was once offered to bear the ●ius of many ; and unto them that look for him , shall be appear the second time without sin , unto salvation .

THE BLESSED AMBASSADOR ; OR , THE Best sent into the Basest . GALATH. 4.6 . And because ye are sons , God hath sent forth the Spirit of his Son into your hearts , crying , Abba Father .

GODS love wherewith he hath embrac'd the sons of men in his onely Son , is of such large extent as cannot be limited , as cannot be measured : the breadth , and length , and depth and height thereof , Eph. 3.18 , 19. doth passe our knowledge . Doth passe our finding out . The length the breadth , the depth , of the earth ; the sea , the heavens , Mathematicians by their speculations do conjecture ; but the love of God , the most ingenious and judicious cannot ( it so exceeds ) so much as conjecture , much lesse perfectly know , because infinite . Would a man part with his only son , and alone darling , and he content he should die a most ignoble and ignominious death , to ransome his servants , his cantives , his slaves , rebels that would cut his throat ; I cannot be perswaded the world affords such a man , such a Phenix ; there was but one in all the world ; Abraham , found willing , to slay his son , to rip up his bowels that spruug out of his own , when God commanded it . Yet the Lord of heaven and earth ( whose mercies are over all his works ) sent his only Son to save sinners ; to dye , that by his death we may live : Though servants , Cantives , slaves , rebels ; yet by his Son made Kings , Priests , Prophets , sons and heirs of an eternal inheritance ; O the depth , the height , and length and breadth of Gods love ! He sent his Son forth from him , to bring us to him , he freely gave him , to redeem us from the insulting power of Sathan , from the captivity and dominion of sin ; from the oppressing tyranny of the world , to bring us into the glorious liberty of the Sons of God . This liberty , this sonship is obtained by faith ; for to as many as beleeve in his name hath he given power to become the Sons of God . All ye then that beleeve , are no more servants , but sons ; not sons of wrath , but sons of God ; not sons by nature , but sons by grace . And because sons , behold the Lords bounty is en●arged toward you , the treasures of his graces are open for you , the store-house of his riches is not shut against you , his fatherly providence is tendred to you , he withholds no good thing from you ; he sent first his Son , and now that his Son is ascended to him , he sends the Spirit of his Son to you , into your hearts ; that by that meanes he may abide with you for ever .

But why compared ● the love of God to the love of man , mans love in respect of Gods not being so much as a grain of mustard-seed to the whole earth , or the whole earth to the vast heavens , or the smallest drop of water to the whole Ocean ? I answer , for my 〈◊〉 thus ; that by the marvellons defect and straitness of the one , you may in some , though in the smallest measure , conceive ( survey you cannot ) the infinite greatness of the other . He sent his Son , but his Son return'd , in his presence was joy , in his absence griefe ; wherefore God bereaving us of his Sons bodily presence , in his tender love sent the Spirit of his Son to raise our dead spirits , to comfort us , without him comfortless : he adopted us sons , being his enemies , by his Sons coming ; now for farther confirmation and stronger assurance , he signs it , he seals it , by sending the Spirit of his Son into our hearts .

Because sons : [ Not natural , but elected , adopted sons , such as many justly challenge the prerogatives and liberty of sons . God ; ] That is , the Father , Hath sent forth ; ] As Kings do their Ambassadours to signify their pleasure and desires : they neither adde nor diminish from their Commission ; so the Holy Ghost , what he receives from the Father , shows to them to whom the Father sends him ; he speaks not of himself , but what he hears he speaks ; what he receives he delivers . The Spirit ; ] That is , John 16.13 , 14 the Holy Ghost , the third person in Trinity . Of his Son , ] To wit , of the natural Son of God , Jesus Christ Gods Son , begotten by eternal generation time out of mind . 〈◊〉 your bear ts● ; ] Into your 〈◊〉 . Crying ; ] Making you with confidence and assurance to cry ; the Spirit properly cryes not , for then it should cry and pray to it selfe ; Sic ipse Spiritus postulat , i.c. ad postulandum eos quos replevit , inslammat . but it is said to cry , when it works that effect in us ; according to that , Rom. 8.15 . Ye have received the Spirit of Adoption , whereby ye cry Abb● Father . We are said to cry by the Spirit , as a man to see by the eye . Abba Father ; ] Abba , it is an Hebrew word derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifyes to be willing , here it is translated Father , and the reason of that name is rendred to be , because of the propensity of the will and desire of a father towards his children , being their chiefest wel-willers and wel-wishers .

The intention then of the words is this ; The adoption and free election thorough Jesus Christ into the right and liberty of sons , pertains not to the Jews alone , but to the Gentiles also , to the Galatians : by the redemption wrought by the Son of God , for this purpose annointed by the Father , ye receive the adoption of sons ; God thus making you sons , sent his Spirit to you ; his Spirit sent to you , dwells in your hearts ; and dwelling in your hearts , makes you cry with an assurance of his good will , Abba Father .

Of the words there are these parts , 1. A person sent , the Spirit of the Son . 2. A person sending , God . 3. The sending it self , sent. 4. The place whither God sends the Spirit of his Son , into your hearts . 5. The office or effect of the Spirit , Crying Abba Father . 6. The reason moving and prevailing with God to send his Sons Spirit into your hearts , because sons .

Of the first , the person sent , the Spirit of the Son , the Holy Ghost .

It will be judg'd in me to be but a labour in vain , to endeavour to prove that there is such a Spirit ; except there be some ( as I hope there are none ) so grosly ignorant as those disciples spoken of in the 19. of Acts ; who profest they did not so much as hear whether there were an Holy Ghest or no. This is a Principle of Religion to be taken of all for granted ; not to be call'd in question , not to be proved ; to spend words and time in the demonstration hereof , is to no more purpose than to prove 't is day , when the sun shines ; this being sufficiently manifest in the works of nature , that sufficiently apparent in the effects of grace . Divine truth contained in the sacred Word of God ; stops all gainsaying proceedings in this point . None , but who will oppose God , will oppose it ; if any man teach otherwise , or doubt of the verity hereof , he is proud , knowing nothing , but doting about questions , and strifes of words ; he is a man of a corrupt mind ; and destitute of the truth ; carried away with the spirit of giddiness and of error . I will therefore spare my pains , in convicting such rude and giddy-headed spirits ( for I direct my lines to Christians well instructed in this Article of our faith ; not to Turks and Mahumetans ; ) and by Gods assistance teach and write , what shall be more fit , ( all things well weigh'd ) for them to learn , and me to deliver .

1. Why the Holy Ghost is called a Spirit . 2. Why he is called the Spirit of the Son .

The third person is called a Spirit , because , 1. He is a spiritual , incorporeal and invisible essence ; whose being is not like that of Angels ; though spirits , they are but ministring spirits of Almighty God , finite ; but he is infinite ; whom the world cannot contain , whom the most piercing eye cannot see , whom the most sublime wit cannot conceive . The re●ulgene glory of those heavenly spirits dazzles our understanding in our meditations and discourses of them ; our imaginations cannot reach their transcendent and Metaphysical nature , far distant from our spheare : much more are we unable to fix our bodily or intellectual eye upon that spiritual being , whose being and glory is absolutely in comprehensible ; dwelling in that light , to which there can be no accesse ; and in that height , to which no created nature can aspire .

He is called a Spirit , 2. Nescis torda m●li ●●ina gratiá Spiritus Sancti . Ambros . In regard of the mighty power and unresistible efficacy it hath in operation , implyed in the rushing wind on the day of Pentecost , and the fiery tongues . His wonderful activity is made sufficiently manifest by the creation of the world , and well known in the hearts of sinners , by their conversion and new creation ; a work not of small importance ; Act. 2. a concurrence of all the powers of nature cannot effect it . Men and Angels can do much , but not so much : let men of the rarest parts , most eminent endowments , and of the best quality , ( laying grace aside ) do what they may , say what they will , they shall find themselves scanted of ability to begin , much lesse to go thorough with so great a work . The wind blowes strong , and fire is very active ; so the Holy Spirit blows down the strong holds of Sat an erected in the hearts of sinful men , disperseth all chaffy cogitations of wickedness , and filleth every corner of the soul with heavenly inspiration , with transporting thoughts and meditations of an higher than an earthly nature ; and as fire it inflames the heart with the love of God , whence proceeds zeal of Gods glory , that fire of heaven , and a fixt resolution ( as in Martyrs ) to suffer fire and fuggot for the profession of his name . By reason or the working thus of his mighty power , the Scripture stiles him by the name of the power of the most high ; E● operante creabatur homo , eo operante recreatur ; As by his working power man was created , by the same renewed and born again ! As by his power he gave life , Luk. 1. so he gives newness of life by his power . Spiritus est qui vivificat , it is the Spirit that quickens us , before dead in sins and trespasses .

He is called a spirit , 3. Because he is breathed from the Father and the Son ; that is , he is that person by whom the Father and the Son do immediately work heavenly motions , and saving graces in the hearts of the elect . Spiritus à spirando , wherefore when Christ breathed on his Disciples he said unto them , receive ye the Holy Ghost . Job . 20.22 . These I conceive to be the reasons why the third person in Trinity is called a Spirit ; Now must I shew the reasons why he is called the Spirit of the Son ; they ( as I Imagine ) are these ;

First , because he proceeds from the Son , by an eternal procession , and intelligible emanation , the essence of the Son is communicated to him ; hence coeternal , coessential , consub●antial with the Son ; he is called the Spirit of Christ , Contra Arianos . Rom. 8.9 . not ( as one saith ) by way of allenation , nor by way of multiplication of the divine essence , which can be but one ; but by communcating the very same numericall essence wherein the Father and the Son subsist unto him in an incomprehensible manner , whence he is term'd also the Spirit of the Father , Galat. 3. for the essence of the Father is the essence of the Son , and the essence of them both , the essence of the Spirit ; he proceeds from both ; not simply as from two persons , but in that they are one in essence ; not more principally from the Father , lesse principally from the Son , as Lombard and the schoolmen of this age affirm ; but from the person of the Father and the son in the unity of essence , without any such distinction ; for upon the admission of this distinction , we may justly infer an inequality of the persons of the Deity , a thing without blasphemy not to be admitted ; the Spirit of holyness equally proceeds from both as from one beginning , against the definition of the Greek Church , but non voluntate sed natura , seu necessitate naturae licet secundum voluntat is modum ; not by the act of the will , but by the act of nature , or by the necessity of nature , according to the manner of the wills working , which I cannot conceive in other terms than these , that is , God willing it .

He is called the Spirit of the Son , 2. Because he is in the Son , and the Son in him ; as the Son is in the Father , and the Father in the Son ; to wit , by their eternal essence . And besides this , the Spirit dwelt in him in the dayes of his flesh , inriching his humane nature with all fulness of grace . And at his baptisme , the heavens opening , Mat. 3.16 . John saw the Spirit of God descending like a Dove , and lighting upon him .

He is called the Spirit of the Son , 3. Because the Son sends him to seal our adoption to us , Joh. 15.26 . When the Comforter is come , whom I will send unto you from the Father , even the Spirit of truth which proceedeth from the Father , he shall testify of me . He sends that which is his , and gives it too , Joh. 20.22 . receive ye the Holy Ghost . And not onely the Son ; but the Father also sends him , but in the Sons name whom the Father will send in my name , saith Christ , Joh. 14.26 . Which shall testify of me ; Royard in Joh. 14. saith he , Joh. 18.26 . the Father sends him in his Sons name , that is , saith Royard , to the glory of his name , in which respect he is term'd the Spirit of the Son .

He is called the Spirit of the Son , 4. Because he receives the wisdom and knowledge of the Son , who is the wisdom of the Father , and reveals it unto us . He guides us into all truth , Joh. 16.13 . for ( as it followeth ) he shall not speak of himself , but whatsoever he shall hear , that shall he speak , and he shall shew you things to come . Verse 4. He shall glorify me , for he shall receive of mine , and shall shew it unto you . Verse 15. All things that the Father hath are mine , therefore said I , that he shall take of mine , and shall shew it unto you . All saving knowledge and divine graces coming from the Son , in whom the hidden treasures of pure wisdom do rest , are confer'd upon us the sons of God by adoption , by the Spirit of the Son of God by eternal generation .

From which discourse may be deduced three conclusions , 1. That this Spirit of the Son is a Person ; he proceeds from the Father and the Son , not as an accident , but as a Person . It was the grosse conceit of some heretical mistaken spirits , erroneous in their judgments , that this Spirit of the Son , is only a motion or quality wrought by God in the hearts of his children , or some divine inspiration infused from above by divine grace into the soules of them whom God had chosen out of the world , to be more eminent than others . Those conceits may seem plausible to corrupted reason , not discerning the things of God , which are spiritually discerned : yet they contradict that which by Infallible consequence may be deducted out of the sacred truths of Gods word and right reason . Laying therefore these two , Gods word and right reason as two sure foundations and uncontrolable Principles , which may justly sway our judgments : I will presse the truth of this conclusion against all opposites .

The Spirit of the Son is a person . Because he appeared in a visible shape . The Holy Ghost descended in a bodily shape like a Dove upon Christ : and he appeared like cloven tongues of fire , and sate upon each of the disciples , and they were all filled with the Holy Ghost , and began to speak with other tongues as the Spirit gave them utterance . What motion , what quality , what inspiration , can appear in such or any visible similitudes or bodily shapes , or give utterance to men ?

He is a person , because called God . When Peter ta●t Anani●s of his double dealing , he told him he had lyed to the Holy Ghost ; and in lying to the Holy Ghost , Act. 5. thou hast ( said he to him ) not lyed unto men , but unto God . The Essence of God is Tota in qualibet personâ Deitatis , whole in every one that is called God : And forasmuch as the Essence and the Persons are inseparable ; whatsoever is properly called God , is a Person . What Motion , what Quality ; what Inspiration can be called God ?

He is a Person , because we are baptized in his Name . He is the Author of this institution , He is the Director of the whole act ; by his authority ; by his command , by his power , the water is sanctified , the baptized are renewed , the whole work is happily accomplished : For all is done in the Name of the Father , and the Son , and the Holy Ghost ; not in the name of a Motion , of a Quality , of an Inspiration .

He is a Person , because the properties of a Person are attributed to him . Luk. 11.12 . Joh. 16. Joh. 14.1 Cor. 12.11 : Act. 13.2.1 Joh. 5.7 . Rom. 8. He is sud , to teach us heavenly knowledge ; to lead us into all truth ; to comfort the afflicted members of Jesus Christ ; to distribute gifts and graces according to his good pleasure ; to call and send Apostles ; to bear witness in heaven , with the Father and the Son ; to bear witness with our spirits that we are the sons of God ; to cry in our hearts , Abba Father ; to make intercessions for us with groanings that cannot be uttered : These are not effects proper to a Motion , or a Quality , or an Inspiration . Lastly , He is distinguished most manifestly from the Gifts of God : Dona honoraria . There are diversity of gifts , but the same Spirit ; the same Spirit distributing these gifts so divers , where it will . Thus it is apparent that the Spirit of the Son is a Person .

And as he is a Person ; so is he , 2. A distinct Person from the Father and the Son . Non aliud , sed alius ? Not essentially differing , noted by the first word ; but hypostatically , noted by the last .

And that , because he is the Spirit of the Father and the Son : He cannot be said to be his own Spirit ; as the Father cannot be said to be his own Father , or the Son his own Son ; that is as absurd as this .

Again , because he is said to be another from them both . I will ask the Futher , Joh. 14.16 . and he shall send you another Comforter . Christ , whilst he was on earth , was a Comfort unto his Disciples : wherefore , lest diffidence and despair , by reason of the great persecutions they should suffer after his departure , should break their hearts , and sorrow ruine them ; he prays the Father to send them another Comforter , and promiseth he will see it done for their assurance ; cap. 15.26 . He will send him from the Father .

Furthermore , He hath a relative property and characteristical note several from theirs , putting a difference betwixt them and him : He onely proceeds from the Father and the Son ; He onely appeared under the form of an innocent Dove , and of fiery cloven tongues ; By his immediate operation , Christ was conceived in the womb of the Virgin : and by his immediate operation , Gods children are throughly sanctified and furnished unto every good work .

Last of all , The Father sends him , that so sends him , whence he is neither the Father nor the Son , but one from them . It is a marvellous impropriety of speech , that a man should be said to send himself ; but proper it is to say , he comes of his own accord . Forasmuch therefore as the Spirit is said to be sent from the Father and the Son ; and as here , God sent forth the Spirit of his Son ; He is a Person distinct from them both . Which is the thing I intended to demonstrate .

As he is a Person , so is he the third and last Person : not last in time , nor last in nature , nor last in dignity ; but last in the order and manner of subsisting , and of performing such works as are common to them all , called works ab extra , as Creation , Redemption , Preservation , Justification , Sanctification , &c.

Having briefly gone over these two points , I shall endeavour by Gods grace to do the like in the next , which is this , 3. That there are Three Persons in the Deity , to whom the Divine Essence is communicated ; The Father , the Son ; the Spirit .

For humane Reason fully to conceive so high a mystery , is impossible : What therefore we must learn hereof , the Scripture teacheth , Faith receives , and Reason must not contradict : Rather imbrace those depths of knowledge with admiration , than by an over-curious inquisition to dive into it and return unsatisfied , and sore troubled . Yet because Ignorance needs information , and Curiosity requires confirmation ; I will say somewhat ( though little ) of it .

The Platonists acknowledge in God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Mind or Understanding , a Word , a Spirit . By Understanding , they understand the Father ; by the Word , the Son , who by S. Joh. 1.1 . is expresly called the Word ; by Spirit , the Third Person proceeding from the Father and the Son , called The Love of God . Hence Divines conceive the matter thus : The Father is quasi Deus intelligens , God understanding : The Son , who is the express Image of the Father , is quasi Dens intellectus , God understood ; call●d the Wisdom of the Father , the Image of the Father , the Word of God , as a word is but the image of the understanding : The Spirit breathed and proceeding from the Father and the Son , is quasi Deus dilectus ; God is Love , saith S. Lombard . John ; hence by Lombard said to be that Love wherewith the Father loves the Son , the Son the Father . So the Text reckons up three , the Father , the Son , the Spirit ; God sent forth the Spirit of his Son . This is indeed a deep mystery : Yet as abstruse as this Divine mystery of the Trinity is , Nature can give us some insight ( by similitudes , though imperfect ) of the possibility and truth of it .

We see that in the Sun , there is an indesinent fountain of light , a brightness and splendor springing out of it , and a quickning and reviving heat proceeding from it ; yet none will be so foully mistaken , as to conclude out of these three , that there are three Suns , there being still but one : So though the Essence of the Godhead be but one , yet we must know , it is communicated unto three Persons ; and though communicated unto three Persons , yet still the Essence is but one . We see that in Man there are two diverse and far different natures , a Body and a Soul ; yet these two make not two Men , but one , these reteining the unity of one Person : If two diverse Natures met together make one Person , why may not one Nature and Essence be communicated to Three , and those Three having one and the same Essence , still remain one God ? We see that in the Soul of Man there is a Will , which is the immediate beginning ab intra of every act proceeding from our selves , commanding this or that to be done , sic volo , sic jubeo ; then there is Reason that thinks of the means to compass the intent of the Will ; which being found , there is a Power which is still in action , till the Will ( as I may so say ) gets its will and obtains its end : whence is drawn a similitude to express the profound mystery of the Trinity : The Father is compared to the Will , for he is the beginning of the action ; the Son to Reason , for to him is given the dispensation of all things , and he is the Wisdom of the Father ; the Holy Ghost to the Faculty or Power of effecting it , who is the Perfecter of every act , called The Power of the most High . These three saculties are in the soul of man , yet one soul , not three ; and 't is a question never satisfactorily decided since first moved , Whether these essentially and really differ from the soul , or no : If then these three faculties of the soul be one soul , and one soul these three faculties ; why may not the Essence of the Godhead be communitated to three Persons , and these three Persons remain one onely God ?

Thus the glimmering light of Nature hath given us some light in this matter ; Lombard . lib. 1. dist. 12. E. which , as the Master of Sentences saith , Etsi sensu non percipiam , tamen teneo conscientià ; Though unperceptible to mine outward sense , yet in my conscience I hold for true . Rules of Divinity exceeding our capacity , are to be embraced by Faith , not to be discussed by Reason . And thus much for the Person sent , the Spirit of the Son .

I proceed to the Person sending , which is said to be God : God the Father , by his Son , sent forth the Spirit of his Son . In which discourse , as much compendiousness as may be .

All that we enjoy in the time of our pilgrimage here on Earth , are sent us from God the Giver of every good and perfect gift . What Earth cannot afford us , Heaven supplies : The mission or donation of the Holy Ghost , comes not within the reach of any mortal or immortal creature : Wherefore the Father considering we cannot have a we being in this life , but our condition should be without him miserable ; He sent us the Holy Ghost , the onely Comforter of our distressed souls ; the onely Supporter of our future hopes of happiness , to strengthen us , and fill our hearts with joys unspeakable . O the wonderful mercy of Almighty God! Qui misit unige●●tum , immisit spiritum , promisit vnltum ; quid tandem tibi negaturus est ? B●rn . de temp. Nihil unquam ei negasse credendum est , quem ad vitull bortatur esum . Hierom. He sent his Son to save us , and his Sons Spirit to comfort us . God sent forth the Spirit of his Son into our hearts : He denies us nothing that may further our good , but sends us all things , even his Spirit , who deserve a denial of all things : It is ( believe it ) it is his Mercy , that is over all his works . He makes our misery the object of his goodness , our necessities the object of his bounty : hence the Apostle discourseth thus ; God gave us his Son when we were enemies , and how shall he not with him give unto us all things , even to the Spirit of his Son ? God sent forth the Spirit of his Son .

It is counted a great gift , that Jacob sent by the hands of his servants , to paci●ie his brother Esau , Gen. 32.14 , 15. It is counted a great gift , that Joseph sent to Jacob his father , Gen. 45.22 , 23. and that he gave to Benjamin . It is counted a great gift , that Pharaoh gave to Joseph , giving him rule over all the land of Egypt , Gen. 41.43 . It was a Princely gift , that Hiram King of Tyre sent to King Solomon , 1 King . 9.14 . and that the Queen of Shtha gave him , 1 King . 10.10 . It was a Princely and magnificent gift , that King Ahasuerus sent to Mordecai by the han is of Haman ; it is registred , Esth . 6. It was a gift royal , that the three Wise-men presented to our Saviour Christ , Gold , Myrrhe , and Frankincense , Mat. 2. But it is a far greater and more magnificent gift , that the God of Heaven sends into the hearts of the children of men , the Spirit of his Son . Those are but poor gifts in respect of this ; for infinite is the difference betwixt them and it : They are subject to mutability , loss and corruption ; but God sends forth the immortal and eternal Spirit of his Son , very God of very God , into our hearts : They could not sanctifie them to whom they were sent and given ; but this doth cleanse those souls from all pollution of sin , to whom God sends him : They only made them great in the eyes of men ; this makes men great in the eyes of God . Who ( but a blind man ) cannot discern the tender affection and exceeding care of Almighty God our heavenly Father towards us , who gives us all things to the utmost of his power , he thinks nothing too good for us ; He gives us his Spirit , and in giving him he gives himself , God over all blessed for ever .

What greater gift can God give to the sons of men ? what greater gift can the sons of men expect of God ? Enough , enough Lord ; thou art God Alsufficient , we can ask no more ; and thou canst send no greater than the Spirit of thy Son into our hearts .

I will not part from this point , till I clear one doubt . In that God sends the Spirit of his Son ; some infer , that God and the Holy Spirit are unequal ; the Sender must ever be greater than the Messenger , the Giver than the Gift .

But by their leaves , 1. This is a Principle under●●able , That there is no inequality in the Deity . 2. Common experience in Civil affairs , is able to demonstrate this , That equals may send forth equals ; it is usual . 3. S. Cyril . Cyrils rule is most forcibly true , That Missio & obedientia non tollunt aqualitatem ; Mission and submission nullifie not equality . The Father sent his onely begotten Son into the world , in the form of a servant , and was obedient unto death , even the cursed death of the Cross ; Yet equal to the Father , He thought it no robbery . Phil. 2. So the Holy Ghost in equality is not a jot diminished , nor his authority any thing abated , though sent of the Father . The Father is not greater than the Son , nor the Holy Ghost less than either , because all three are one and the same God , Infinite in Essence and Lord of all ; and in Unity there is no Inequality .

Here I put a period to my discourse of this point , and proceed to the next , to wit , to the Mission or sending of the Holy Ghost , the Spirit of the Son , God sent forth the Spirit of his Son .

The sending of the Spirit , is either in a visible or invisible manner . Visibly he is said to be sent , when there are significant signs of his presence : Not that the Spirit in its own nature is visible to the eyes of man : When he confers his saving graces by the use of external Symbols , working Faith and Repentance in his Church ; when by his powerful operation he converteth the souls of sinners from the errors of their way ; in an outward apparition , then is he said to be sent visibly : the Dove appearing at Christs Baptism , did intimate the presence and the efficacy of the holy Ghost ; the cloven tongues like fire in the Primitive Church , in the times of the Apostles , were a demonstration of his presence and power . The manifestation of his graces in Christ and his Apostles at those times , discovered his presence . But he is not sent thus alwayes , but at appointed times , and upon special occasions ; thus that Prophesie of Joel 2.28 . was fulfilled .

He is sent invisibly , when no signes are used to declare his presence in our hearts ; only he that hath him knows he is there . Thus was he in the Prophets , for he spake by them : And every Christian that belongs to the election of grace , hath the Spirit sent him thus invisibly ; he that hath not the Spirit of Christ is none of his , Rom. 8.9 . And cum gratia Spiritus sancti datur hominibus , profecto mittitur , Spiritus à Patre , when the grace of the Spirit is confer'd on men , of a truth the Spirit of grace is sent then of the Father . Christ's Spirit comes not to us by a temporal motion , but by the temporal motion of the creature is signified the spiritual and invisible sending of Christ's Spirit .

Again , he is sent unto us by the Ministry of the Word , the power of God to our salvation , and by the administration of the Sacraments . By the Word illuminating our understandings , before darkned ; enabling us to judge of spiritual things , our judgment before restrained to carnal : working saith , love , hope , peace , patience , temperance , with a reformation of our lives and all other vertues in our hearts . By administration of the Sacraments , confirming our faith in the promises , sealing unto us our adoption , perfecting in us the assurance of our reconciliation with God , and assuring us that we shall be made partakers with the Saints in glory , of the full fruition of the presence of God , and be put into the possession of that immortal and eternal inheritance in the highest heavens prepared for Gods children , before the foundations of the world were laid .

This sending of the Spirit of the Son , either visibly or invisibly , by the Word or Sacraments , is not a local motion , a going from one place to another , descending from heaven to earth ; but his operation and effectual working in the hearts of Gods Saints . He is every where filling heaven and earth , and therefore not movable from heaven to earth , but ubi operatur ibi est , where he works , there he is , and is said to be sent thither .

Let us now learn how to conceive of God ; and be assured of his love , had he not loved us , he had not sent his Spirit to us . He sends his Spirit to us , and gives us the best things ; we must not deny any thing unto him , thanklesse creatures then we should be . And grieve not the holy Spirit of God , whereby we are sealed to the day of redemption . And prepare we our hearts to entertain and receive him ; sweeping clean the secret chambers of our souls ; making our bodies also fit temples for the holy Ghost to dwell in .

The firm ground of all Christian comfort , and stedfast foundation of all the heirs of eternal blisse , is to be the sons of God , Men of this world are ever ambitious of honorable titles , and use all means to insinuate themselves into the favor of their Prince , aiming hereby at a worldly happinesse . Thus men of the world to come ( so I may term the faithful , for they are not of this world ) are ever in action , and the bent of their endeavours ever tending to obtain the honorable title of the sons of God . What means God hath ordained for them to win his favour by ; as obedient children use , aiming hereby at an eternal inheritance , and at the crown of immortality that never fades away : which , that as sons , they by the grace of God their heavenly Father , may compasse ; they cry and pray without ceasing unto him , who is willing to hear , and able to fulfil their holy desires to the utmost , even above what they ask . And that they may be the better able to hold out unto the end , and to profecute their earnest intentions in righteous things ; God , because they are sons , sends forth the Spirit of his Son into their hearts , whereby they cry , Abba Father .

There remains now these three Parts to be treated of ; The place whither the Spirit is sent ; the effect of the Spirit there ; and the reason of all this . Now , that you may receive with pure hearts , and blamelesse affection , the sincere truth of Gods holy word ; whil'st ye are reading these lines , sequester your sences and your souls , from all wandring and evil thoughts , and cast away from you all misdeeming conceits , as Elias did his Mantle to the earth , when he ascended into heaven ; or as Moses took off his shoes , when he trod on holy ground .

The next Subject of our Meditation , is the place whither God sends forth the Spirit of his Son , which is our hearts . God hath sent forth the Spirit of his Son into your hearts .

The estate of every true Christian and child of God in this life , is partly carnal , partly spiritual ; they have flesh , they have spirit ; the first state comes by nature , call'd the state of nature ; the second by the free and undeserved grace of God , Non habeo domine quodignosc●s . Donatus . call'd the state of grace . Hence we may consider them two wayes conditioned , 1. They are carnally minded . 2. Spiritually minded . Their purity is not totally and fully unblemisht , he that saith he hath no sinne is a lydr , and there is no truth in him , 1 John 1.8 . For they are subject to a twofold Law , 1. To a Law in the members , which none can put off until they put off their flesh , and thus far they are unregenerate . 2. To the Law of the mind , which is the Law of God , call'd the Law of the mind regenerate and illuminated , converted unto God by the Spirit , wherein the godly do delight . Hence ariseth a mortal warre , and an unsppeased enmity within man . I see , faith Paul , another law in my members , warring against the law of my mind ; the good that I would do , I do not ; but the evil which I would not do , that do I , Rom. 7. The flesh lusteth against the spirit , Gal. 5.17 . and the spirit against the flesh , and these are contrary the one to the other , and draw like Sampsons Foxes contrary-wayes .

The Maxime grounded then upon these words , to which my former discourse hath relation , is , that by nature we are destitute of the Spirit of God , and by consequence prone to all evil .

Had there not been a reflection of Gods goodnesse and mercy upon us , did he not by sup●rlour causes and transcendent means work our regeneration , and caused us by a second birth , ( which exceeded the capacity of Nico● , Cum primum nascimur , in omni continuo pravitate versamur . Tully . though a Master in Israel ) to become like him ; did not he mould out hearts anew , and fill them with the invaluable riches of his mercy , and the treasures of his graces , we had been of all creatures the most miserable . Sinful was our conception , sinful was our birth , and striful is all our life . Nature makes us sons of wrath , being deprived of the life of grace , as soone as we are sons of nature ; Damnatus homo antequam natus . Aug. there is none that doth good , no not one . All are sold under sin , whence the Apostile upon his own experience , averreth , that in him , that is , in his flesh or natural estate , dwelleth no good thing , Rom. 7. We are born dead , as soone as we come into the world alive ; spiritually dead , naturally alive .

Now in whom no good thing dwelleth by nature , they are by nature void of grace ; and who by nature are void of grace , do not by nature participate of spiritual life , whereof whosoever is not partaker , is by nature spiritually dead ; and who by nature are spiritually dead , are destitute of the Spirit of grace , who is the sole Author of life , and finisher of our salvation . All saving graces and heavenly benedictions flow from him , in whom the fulnesse of all graces dwells ; and all return to him again , as rivers come from the sea , and to the sea return . U●lesse therefore God sends forth the Spirit of his Son into our hearts , to sanctifie 〈◊〉 , to cleanse us , to put new spirit and life into us , which is a work of the highest power , to which nature can never actain ; we shall come short of performing the least act , that may be any wayes advantageous for our falvation . A dead man●s not in action , hath no living motion , neither is there in his power any possibility of regaining life a so is every one spiritually , whose heart is not quickened and moved by the holy Ghost , to whom it is alone possible to raise from the death of sinne , whose property it is to infuse grace , and make the hearts and souls of men beautified with the richest furniture , and most precious 〈◊〉 of divine 〈…〉 Tomles for himself to dwell in .

And thus the passage is clear and open for another observation , grounded on these words , which is this ; That the heart of the child of God , is the seat or dwelling place of the holy Ghost . Of all things in man , God desireth the heart of man ; My son , give me thine heart ; for as naturally evil actions proceed from it ; so must all good , being first set awork by the first mover unto all good , the good Spirit of God . It is in man by nature , according to the dictates of natural Philosophy , Primum vivens , the first in man that lives ; and divine Philosophy informs us , that it is so in grace too . For the convernon of the whole man depends upon the conversion of the heart to God ; there new life is begun , Nature gives it a vital faculty , distributing to all parts the vital spirits , whereby they are embled to work ; and so doth grace ; for in what good soever any part of the body is imployed , the power of effecting it is derived from the heart ; which , as it is called Principium vitae in the body of man ; so it is made by the grace of God the original of a holy life , and the first subject of grace ; without which , all our best services are but glittering sins : for with the heart we beleeve , and with the heart we work out our salvation .

The Chymicks compare the heart to the Sun , call'd by them Cor mundi ; the Sun is in the midst of the great world , this in the midst of the little world man ; The Sun is the sountain of heat in this , wherewith all sublunary creatures are cherished and quickened ; so from the heart ( to apply things otherwise than they do ) wholly taken up with the sanctifying Spirit , doth proceed such a heat ; and fervent zeal , as that every part is made nimble in the execution of what God commands us . It makes the feet swift in running to the house of prayer , the hands pliable to minister to the necessities of the poor , the tongue voluble in uttering the praises of Almighty God , ● 1. 〈◊〉 the eares ready to hear with joy the Gospel of peace preached , the eyes to be busied in looking up to heaven , from whence cometh our salvation , the whole man to be wholly taken up , in heavenly contemplations of God and his works , and holy exercises of devotion . Hence the heart may challenge a principality over all the members of the body ; all are at its service ; and it exerciseth dominion over them all , Arist. in lib. de gederatione . tanquam rex in regno , as King in his Kingdom , saith the Philosopher , and it is ruled by the Spirit , say Divines : Naturalists raise a large discourse and ample dispute upon this Argument , and as yet the controversie lies undetermined ; but this one principle of Divinity , alotting the heart to the holy Ghost for his chief mansion in man , doth end the controversie ; for in what part of man the holy Ghost doth principally reside , and on what part of man , mans conversion doth principally depend , must of necessity be the principal part of man .

But to return more particularly to the rule hitherto amplified , that the heart of man is the seat of the Spirit ; my discourse shall be limited , 1. To the proof here , of by Scripture ; 2. To a declaration of those circumstances , whereby the being of the Spirit in our hearts may be discovered , and by necessary consequence , without all peradventure coucluded .

It is the general voice of the Scripture , which is without exception , that the Spirit dwelleth in the elect , Rom. 8.9 . Ye are not in the flesh , but i● the spirit , if so be that the Spirit of God dwell in you ; And in ver. 11. it is thus written , That if the Spirit of him that raised up Jesus from the dead dwell in you , he that raised up Christ from the dead , shall also quicken your mortal bodies , by his Spirit which dwelleth in you . The Apostle in 1 Cor. 3.16 . propounds this question , the ignorance whereof is reputed grosse absurdity ; Know ye not that ye a●d the temple of God , and that the Spirit of God dwelleth in you ? It is part of Pauls divine prayer for the Ephesians , in Ephes. 3.17 . that Christ may dwell in their hearts by saith ; that is , that Christ may possesse their hearts , and the whole man by his Spirit , working saving faith in them .

This dwelling is an admirable good expression of the being of the Spirit in us , which is not in regard of substance , ( which the heaven of heavens cannot contain , being infinite , much lesse can the body or soul of man bounded within strait limits , comprize ) but in regard of a special operation , out of the reach of a created power . It carries with it an intimation of the holy Ghost abiding in us , not for a time , but for ever ; for the Word dwelling , noteth a perpetuity , and is opposed to sojourning . And also that he hath the full disposition and absolute command of the heart , as a man of that house whereof he is Lord . Which disposition consists in these six notable benefits which are sure evidences of the Spirits being and dwelling in our hearts ; every one whereof is worthy our serious speculation .

The first is the illumination of our understandings , with a certain knowledge of our reconciliation to God in Christ Jesus . This is obtained by the special information of the Spirit ; he shall teach you all things , he shall guide you into all truth , John 14.26 . & 16.13 . saith the Saviour of the world . This knowledge is not of Generals , but of particulars , that God is our Father , Christ our Redeemer , the holy Ghost our Sanctifier ; the Spirit of God ( faith the Apostle , Rom. 8.16 . Beareth witnesse with our spirits , that we are the sons of God . Worketh in us a sure knowledge of the remission of our sinnes , of our reconciliation and peace with God , of our adoption into the liberty of the sons of God ; and faith the Apostle , 1 Cor. 2.12 . now have we received the Spirit which is of God , that we might know the things that are given to us of God ; that is , the righteousnesse of Christ assuredly . It is not in man to know assuredly what great things God hath done for his soul , without the special instruction of the Spirit , called the Spirit of truth ; And the Spirit of wisdom and understanding , Isa. 11.2 . the Spirit of knowledge .

The second benefit of the Spirit , which discovers his being in our hearts , is regeneration ; wherby our hearts are renewed by receiving newnesse of life and grace . The coruptions of our nature are expell'd , by the Spirits infusion of supernatural qualities into us , whereby we are made new creatures ; and of the servants of sin and limbs of Satan , are made the members of Christ and sons of God . Hence he is called the Spirit of life . Except a man be born again by water and the Spirit , he cannot enter into the Kingdom of heaven , saith our Saviour , Ezek. 36.25 . and Ezekiel doth Prophecy , that God would sprinkle clean water upon them , and they should be clean : and from all their filthinesse would he cleanse them . It is the Spirit that doth regenerate us , who is here compared to clean water , for these two causes , 1. As water mollifies dry wood , and puts sap into dry trees , so doth the Spirit supple and mollifie our hard hearts , and put sap of grace into them , whereby we are made trees of righteousnesse , and bring forth fruits of eternal life ; Christ saith , John 7.38 , 39. that he that believeth in him , as the Scripture saith , out of his belly shall flow rivers of living water ; this ( saith the text ) spake he of the Spirit , which they that believed on him should receive . 2. As water doth purifie the body from all filth , so doth the holy Ghost wash away our sins , and our natural corruptions ; John 4.14 . hence called a Well of living water , springing up to everlasting life .

Again , John the Baptist saith , that Christ baptizeth with the holy Ghost and with fire ; where the Spirit is ( by consent of Interpreters ) compared to fire , and that , 1. As fire doth warm the body being benum'd with cold , so doth the spirits our hearts frozen in sin ; and though dead in sins and trespasses , yet by his reviving heat , he quickens our hearts , and brings us to life again . 2. As fire doth purge and take out the dross from the good mettal ; so doth the holy Ghost separate and eat out the putrifying corruptions of sin out the canker'd and drossie heart of man . And thus regeneration is wrought by the Spirit , and therefore said to be born of God .

The third benefit of the Spirit , in them to whom he is sent , is an union or conjunction with Christ , whereby we are made his members , Hine baptismus dicitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . members of his body , of his flesh , and of his bones ; and partake of his benefits ; hereby his graces are in a plentiful manner and an abundant measure distill'd upon us , which were in him above all measure ; hence it is compared to effusion , Joel 2.1 John 3.24 . I will pour out my Spirit : hereby we know ( saith Saint John ) that we dwell in him and he in us , because he hathi given us of his Spirit . The Spirit is the bond of our conjunction , descending from Christ the Head to all his members ; and begetting Faith , that extraordinary vertue , whereby Christ is apprehended , and made our own by special application .

The fourth benefit whereby the Spirit is known to be sent of God into our hearts , is the Spirits governing of our hearts . For in whom he is , be is Master , ordering and disposing the understanding , the will , the memory , the affections , and all parts of the body , according to his good pleasure ; for as many as are the sons of God , Sam 8.14 . Certum est nos facere quod sacimus , sed illi 〈◊〉 ut faciamus . are led by the Spirit ; The steps of a good man are ordered by the Lord , Psal. 37.23 . in token whereof , they that are of the Spirit , do savor the things of the Spirit , Rom. 8.5 . that is , they affect and prosecute those things that are good . And this called spiritual regiment , it consists in two things , 1. In repressing all evil motions , arising either from within , as from evil concupiscence , corruption of our nature ; or from without us , by the in●icement of the world , or suggestion of Satan . 2. In stirring up good affections and holy motions upon every occasion ; hereto belong those excellent titles given to the holy Ghost , the Spirit of the Lord , Isa. 11.2 . the Spirit of wisdom and understanding , the Spirit of counsel and of strength , the Spirit of knowledge , and of the fear of the Lord : he hath these several attributes , because he stirs up in the godly these good motions , of wisdom , of knowledge , of strength , of understanding , of counsel , and of fear of the Lord . In Galat. 5.22 . the fruits of the Spirit are recorded there to to be love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance ; where oever these be , the Author , which is the holy Gost , of necessity must be . As for love , whose object is God and man , God for himself , man for God , it is a testimony of the Spirits presence in us , and rule of us ; he is sent into our hearts , saith Lombard , when he is so in us , as that he makes us to love God and our neighbour , whereby we remain in God , and God in us . As for joy , it is a main work of the Spirit , making us to rejoyce for the good of others , as for our selves ; whereas carnal men pine away and grieve expressively for others prosperity . As for peace , it is that concord , which must be kept in an holy manner , Immane verbum est ultio . Senec. with all men as much as possibly may be , If it be possible as much as in you is , have peace with all men , Rom. 12.18 . hereby are we known to be the happy subjects of the Prince of peace . As for gentlenesse , it is that whereby we behave our selves friendly and courteously to every man , shewing all meeknesse unto all men , Tius 3.2 . whether they be good or bad ; It standeth in these points , 1. To speak friendly and lovingly to every man . 2. To salute courteously without dissembling , not according to the common fashion of the world , full of curtesie , full of craft . 3. To be ready upon all occasions to reverence and honour every man in his place , Non menti●ntis astu , sed compatientis assectu ; non qui● fall●t illum , sed qui se cogitat illum . Aug. to which God shall call him . As for goodnesse , it is , when a man is serviceable to all men , at all times , upon all occasions ; thus Job was eyes to the blind , and feet to the lame , a father , unto the poor , Job 29.15 . Thus good Paul was made all things to all men , that by all means he might save some , 1 Cor. 9.22 . Observing his own rule delivered to the Galatians , cap. 5.13 . By love serve one another ; hereby condemning that profane , perverse and gracelesse practice of the world , every one for himself , and God for us all . As for faith or fidelity , it performs these two duties , 1. It maketh conscience of a lye , and speaketh not one thing , and thinketh another , like Machiavels scholars , but uttereth the truth without the least dissimulation . 2. It makes a man keep his lawful promise , though it be to his own hurt . For mine own part , I shall never desire a firmer obligation of an honest man so reputed , than his lawful and serious promise ; which if he do not perform , he cracks his credit before men , and sins before God . As for meeknesse , it is , when by injurious and rash dealing a man is provoked , and yet he neither intends nor attempts a revenging requital . As for temperance , it is a bridling of our appetite in meat , drink , or apparel . 1. Our eating and drinking must be joyned with fasting , not riot ; lest with overmuch pampering our selves , we prove unfit for Gos service . 2. Our attire must be decent , both for fashion and matter , as that it may expresse the graces of God in the heart , as sobriety , Zeph. 1.8 . gravity , humility ; we must not be strangely attired , for , faith the Lord , I will punish all such as are cloathed with strange apparel . Consider this , O ye daughters of Jerusalem , and men of Israel , that ye fashion not your selves strangely according to the world , and incurr the heavie displeasure of the most just God ; such covering is a discovering of your nakednesse , whereby it is made most apparent to the world , that instead of sobriety , intemperance ; instead of humility , pride ; instead of gravi●y , wantonnesse doth reign among you , so that you are not led by the Spirit of God , whose government and direction ye should follow , but rather by the spirit of error . Expostulate then , can you find in your hearts an utter dislike of sin , because it is sin , and a godly sorrow for it ? Can you find in your hearts , a forsaking of sin , seconded with a fixt resolution of yielding obedience to the Divine Ordinances of God ? Can you find in your hearts , an avoiding of all occasions , that may minister matter of offending God , with an unsatisfied desire to be at peace and unity with him ? then the Spirit of his Son is sent into our hearts .

The fifth benefit confer'd on those , on whom the Spirit is confer'd , is that unspeakable comfort , which none can take away from them , conceived in them in the time of their greatest extremity ; hence the Spirit is called the Comforter : John 14.16 . Our Saviour told his Disciples , that he would send them another Comforter that should remain with them for ever . Hence again he is call'd Oleum laetitiae , the oyle of gladnesse , he cheareth the heart of man , by raising up his dead spirits , and making him to rejoyce in the Lord . The causes of our sorrow are either outward calamities , or a troubled conscience , in both which the Comforter takes away our sorrow , and begetteth joy . We read of the Apostles , that after Christ ascended , they fled from place to place , and hid themselves for fear of the spiteful Jews : But as soon as they received the holy Ghost , they were as bold as Lions ; they preach't Christ crucified in publick , they impartially reproved sin to the full , and taking heart of grace , did rejoyce that they were counted worthy to suffer for the name of Christ . Hence did proceed that heroick spirit that History reports to be in those Martyrs , which spilt their blood for him , that spilt his blood for them . 'T is not the face of man could daunt them , their inward comfort did far exceed their outward tribulation ; and though their bodies perisht by external violence , yet so great was their spiritual consolation , that they felt no pain . In like manner , when any of the faithful are through extreme poverty brought low , and thereby brought into contempt in the world , yet they comfort themselves in the providence and promises of God that can never fail ; insomuch as that all calamities he what they will , cannot deprive them of their inward comfort . Nor yet a troubled conscience altogether , though an unsupportable burden , for then when their consciences are troubled , the Spirit labours to restore them to the joyes of their salvation , by stirring up faith in them apprehending Christ , and with him the remission of sin , purisying their hearts and consciences from dead works , assuring them that their reconciliation is made in heaven , and that there is now no condemnation unto them ; than which , there cannot be a greater comfort in this world .

Physitians have observed in the heart two motions , the one is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a dilatation or enlargement of the heart , the other is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a constriction or closing up of the heart : Spiritual Physitians may observe the same in their hearts , where the Spirit of God takes up his mansion . My heart , saith David , is enlarged , enlarged with those comforts and joyes , which the Spirit that inhabits there begets there , and none else : And the heart is closed up again against the receiving or entertaining all worldly sorrow , which , as the Apostle saith , causeth death ; and keeps within it self the joy of the holy Ghost ; hence the hearts of the faithful may be said to be full , full of joy , full of the holy Ghost , full of life ; for God sends forth the Spirit of his Son into their hearts .

The last benefit whereby the Spirits presence is noted in our hearts , is , the strength , valour and livelihood , whereby we go on in the Spirit , fighting a good fight against the enemies of our salvation , and finishing our course with joy . We hear of an order of Knights , called Knights of the holy Ghost ; of this order are all the faithful , that undertake Christian warfare , and fight the combates of Jesus Christ ; all that maintain the profession of the truth in sincerity and uprightnesse of heart ; all that with hearty resolutions begin and prosecute the ruine of the Romish Synagogue , the dissolution of their superstitious worships , wheresoever , within the limits of their jurisdiction . Of this order are all those Christians , that beholding their sins , lay hold on Christs merits and Gods mercy , by an unmovable faith ; for this hold is taken by the strength of Gods Spirit , wherewith he doth endow us . Of this order are all those who resist the temptations of Satan , the provocations of the flesh , the alluring vanities of this perishing world ; these are all vanquisht by the power of the most high , that rules in our hearts . Of this order are all those who are content to sacrifice their lives for the Name of Christ , that so they may be found in him ; stout hearts have they and full of spirit , that spurn at the present pleasures and commodities , dignities of this world ; and are content to part with all hopes of these and all that he hath , for the glorious hope of eternal life , purchased unto them with the precious blood of the Son of God .

Such a spirit as this , no worldling can be partaker of , and such a spirit as this , we read to have been in Martyrs , even at the stake . To conclude this point , Of this order are all such , as in their greatest necessities and most desperate extremities , acknowledge and rely on the gracious protection and fatherly Providence of Almighty God , who against all hope rest in hope , which is as much ( as one saith ) as for a man to shake the whole earth , and is as hard a work . Hence by reason that the Spirit doth communicate this strength unto us , he is called the Spirit of strength ; thus his strength is shewn in our weaknesse , Isa. 11.2 . whereby great and difficult matters beyond expectation , or the reach of our nature , are brought to passe .

All these are sufficient testimonies , whereby we may undoubedly and safely conclude , that where they are to be found , Gods Spirit it is to be found ; God hath sent forth the Spirit of his Son into their hearts .

Wherefore ( my dearly beloved , into whose hearts the Spirit of God hath entred ) make it appear by his holy conversation that he is in your hearts : if ye live in the Spirit , Gal. 5.25 . ye must walk in the Spirit : if by the potent operation of the Spirit ye berdead unto sin , and raised up unto newnesse of life ; you must expresse it by serving in holinesse and righteousnesse before him all they dayes of your life ; it cannot be said flatly there is any life in him , in whom there is no expression of life ; so unlesse you forsake and abandon your wayes of wickednesse , your adultery , your pride , your extortion , your grinding of the faces of the poor , by your oppression ; your cheating , your bribery , your riot , your unjust dealing , and whatsoever Gods pure eyes cannot endure to behold , by hearty and unfained repentance and sincere obedience unto all that God commands ; it cannot be truly affirmed , that the Spirit of God is in your hearts , or that he hath as yet breathed upon you the breath of supernatural or spiritual life . Vita animalis probat animam esse in corpore , vita spiritualis spiritum in anima ; Your natural life is an infallible demonstration of the soul's presence in the body , your spiritual life of the spirits presence in the soul . As they that have no soul , have no natural life ; so , they have not spiritual life , that have not the Spirit . Let therefore your life be such , as that all may take notice of what spirit ye are , and that the Spirit is in your hearts ; that so you by your works , and others by your example , may glorifie your Father which is in heaven .

Again , 1 Thes. 4.4 , 7. if any of you be perswaded of the Spirits dwelling in your hearts ; let it be your principal care to possesse your vessels , your hearts in sanctification unto the Lord ; for God hath not call'd you hereby unto uncleannesse , but unto holinesse . Christ could not endure in the Temple of God profane Merchants that defiled it , Remember that ye are the temples of God , and if any man defile the temple of God , 1 Cor. 3.17 . Justitiâ , verccundia , & observantia legum communitum . Contra Aristog . him shall God destroy : for the temple of God is holy , which temple ye are ; Demosthenes could say , That mans heart was Gods best temple . Cleanse therefore your souls from all pollutions of sin , that ye may be fit to receive and entertain the Lord of glory . If an earthly Prince were to come and lodge in your houses , what labour would you take to sweep them clean ? What provision would you make for him ? What care would you have of ordering all things decently , that your houses may be answerable to his slate ? And shall your care and provision be lesse in entertaining the King of heaven ? Let it not be said of you , but purifie your hearts , and the King of glory shall come in and abide with you to the end of the world . Cast off all the works of uncleanness , that ye may be blameless in the sight of God . Saint Paul biddeth us not to grieve the holy Spirit ; that is , Delicata res est Spiritus Dei . Ephes. 4.30 . seeing that he is pleased to tak up his habitation in us , we ought not in any case by our sins to disquiet and vex him ; but with an awful reverence shew him all service and dutiful respect ; lest by abusing our selves , we make him to depart from us , and unclean spirits come in his roome .

The graces of the Spirit are likened to sparks of fire , which a little water may soone quench ; take heed that ye quench not the Spirit in you , by drinking up iniquity like water ; for hereby as ye deprive your selves of the Spirit , so of all spiritual blessings and heavenly comforts , which redound unto us by his comfortable fellowship ; by which , as we are guided into all truth in this life , so after this life , go into the joyes of our Master , which is in heaven .

When I do seriously consider with my selfe the great love of God , extended without all desert unto the sinful sons of men ; I am carried away with a strong admiration thereof . I see men plung'd in the depth of misery , I see God viewing them in the height of mercy ; the extremity of our misery moving God to pity . Our captivity unto Satan had been endless ; had not God of his infinite goodness sent forth his Son to bring us forth . We were for ever sold under sin without redemption , had not God sent forth his Son to redeem us , to have bought us with his precious blood . Sin and Satan had made us their servants , their slaves eternally : had not God in the fulness of time sent forth his Son , that by him we might receive the Adoption of sons . Thus of Captives , of bondslaves , of servants to our enemies , God in Christ Jesus his Son hath adopted us to be his sons . And because thus sons , behold a further pledge of his never failing-favour to us , he hath sent forth the Spirit of his Son into our hearts , Crying , Abba Father .

So that upon the Spirit of God confer'd , is confer'd the gift of prayer : for in whose hearts he dwels , he is not idle , neither is he as that spirit that Christ did cast out of the man in the Gospel , dumbe , a dumbe spirit ; but a crying spirit : not that the spirit properly cryes Abba Father , for God the Father is not the Father of the spirit , but of the Son , and the beginning or fountain from whom as also from the Son the Spirit doth proceed ; but that it makes them in whom he ever is , to be ever crying , Abba Father .

Wherein is to be observed , 1. An act , Crying . 2. The Object , Abba Father .

This crying , is praying ; and not every kind of praying , but a vehement and ardent praying , with all the affections and powers of the soul assembled together , whereby the desires of our hearts are made known unto the God of heaven ; the soules voice is drawn up to the height . Thus our Saviour in the dayes of his flesh is said to have offered up prayers and supplications , with strong crying and tears , Conqueror tibi lachrymis Jesu Christi , said one unto him that was able to save him from death , Hebr. 5.7 . We read how Jacob wrestlest with the Angel , and would not let him go untill he had blest him : Even so the spirit of prayer makes us to strive and wrestle with God , and never cease crying , until he hear us , untill he grant us our requests . It is so with us , as it is with children , that cannot relieve themselves , without the aid of others ; they raise the strong cry , and so continue without intermission , untill their wants be contented and supplied ; so do we who are the children of God cry continually unto him who is the giver of every good and perfect gift , until our desires be accomplished : And forasmuch as we are compassed about with a world of infirmities , so that sometimes we have not the heart to cry , or at least cry not with all our hearts ; Quom do enim non exauditur spiritus à Patre , qui exaudit cum Patre ? Aug. then the Spirit helpeth our infirmities : And seeing our ignorance is so great , as that wee know not what we should pray for as we ought ; the Spirit it self makes intercession for us , informs us what we should ask for ; or ●od knowing the spirits intentions , grant us what indistinctly and indirectly we beg by the Spirit . Hence he is called the Spirit of Supplications , Zech. 12.10 . I will poure upon the house of David , and upon the inhabitants of Hierusalem , the spirit of grace and supplications . Hence he is called again an Intercessor , for he makes continual intercession for the Saints , according to the will of God ; Rom. 8.27 . and in the 15. vers. of that chapter , the Apostle certifies the Romanes , that they have received the spirit of adoption , whereby they cry Abba , Father . Wherefore when the sons of God perceive the fiery darts of Satan , flying about their eares on every side , and themselves subject to infinite perills ; they fall a praying alwayes with all prayer and supplication in the spirit , Eph. 6.18 . and watching thereunto with all perseverance . When the children of Israel ( as is reported in the book of Judges ) were in the heat of Gods anger sold unto their enemies , many a time opprest , many a time in desperate cases , many a time vanquished for their revolting from God and forgetting his loving kindness ; they are said then to cry for life unto God , whose eares were ever open to receive their hearty prayers . Psal. 40.1 . Thus saith David , I waited patiently for the Lord , and he inclined unto me , and heard my cry .

This crying is either mental , only conceived in the heart or mind alone and only ; or vocal , published by the mouth alone . The mental cry , onely conceived in the heart by the spirit , is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that confidence and assurance which the Sons of God have , that they are the Sons of God , and that all things are theirs in Christ Jesus ; or more plainly , it is the elevation of the heart to God , in a secret manner preferring their petitions unto him , with confidence that he will grant them what they humbly and earnestly sue for according to his will altogether ; this crying is internal ; Moses egit vacis silentium , ut corde clamaret yet God , to whom all hearts are open , hears it as a cry : when Moses spake not a word to God , but onely desired in the secret cogitations of his heart , his aid and protection at the red sea , against the Egyptians , the Lord sard unto him , Wherefore cryest thou unto me ? Exod. 14.15 . When Hannah prayed unto God for a manchild , she spake with her heart , onely her lips moved , but her voice was not heard . 1 Sam. 1.13 . When Nehemiah made request unto King Artaxerxes concerning the City , which was the place of his fathers sepulchres , he had not at that instant any time to pray to God with his voice , to prosper his suit ; yet , saith the texts , he prayed to the God of heaven . Such indeed may be the sorrow and anguish of the heart , as that the tongue shall not be able to utter the intentions of the soul , and this doubtlesse was the case wherein Moses , Nehem. 2.4 . Curae leves loquuntur , tngentes stupent Hannah . and Nehemiah were : David profest as much , Psal. 77.4 . I am so troubled , that I cannot speak ; bodily infirmities may cause this silence , for we see that men at the last gasp when the soul is ready to flie out of the body , and they in a manner by reason of the weaknesse of the Organ of speech not able to utter one syllable , they lift up their eyes to heaven : thereby signifying the hearts raising of this crying unto God . Hence proceed those groanes in the children of God when their speech fails them , which are the onely messengers of their thoughts , and they are said to be the spirits groanings in their hearts , whereby intercession is made for them . They are called unspeakable groans ; unspeakable ( say some ) for their greatness , and so indeed they are ; great in the ears of God : unspeakable ( say others ) by reason of their weakness , caused either by outward crosses , or inward pressures of the soul ; expressions they are certainly of a good heart , listed up to God ; and though weak , proceeding from the special instinct and proper motion of the Spirit of prayer . And albeit they be weak and confused in the hearts of Gods children , so that they themselves can hardly discern or utter them in themselves ; Rom. 8.27 . yet God , who is the searcher of the hidden things of the heart , knows the mind and meaning of the Spirit : so that by the cryes , sigh's or sobs to God never so small , and in a manner insensible and seeble like the saint pulse at the hour of death ; yet if they thereby , by the Spirit make requests unto God , it shall be heard of him : and albeit those things which they sigh after be not alwayes manifestly and ( the Spirit moving thereunto ) distinctly seen of them ; yet God who is infinite in knowledge doth perceive their desires , or rather the desires of the Spirit in them . This mental crying is not common to all , but proper to the children of the regeneration ; 1 Cor. 12.3 . without which , none can hardly call God Father ; as none can say that Jesus is the Lord , but by the holy Ghost .

The next kind of crying is that which is only vocal , consisting only of words . Thus Hypocrites cry and pray , for fashion , not for conscience sake , Vox & praeteria nihil , all voice , no hearts ; they can cry loud enough in a Pharisaical pride , Lord , Lord ; and none shall stop their mouths , but such heartlesse Christians shall not enter into the Kingdom of heaven . These are they that draw near unto the Lord with their mouth , and with their lips do honour him , but have removed their heart far from him , as he complains , Isa. 29.13 . This is ( saith one ) Precationis inane simulachrum , and in truth that prayer or cry which is only a lip-labour , not proceeding from the heart , is but as sounding brasse , or a tinkling Cymbal ; it is like the Play called the Motions ; wherein though there is motion , yet no life ; and although there be never so glorious and pompous observation of outward ceremonies , and in that complemental manner only come before God , and offer up their prayers unto him ; yet shall they have the repulse for their vain ostentation . Thus Isaiah the first , the Lord speaking of the hypocritial Jews , that were curious in the external worship and service of God , and would seem to pretermit nothing , therefore professeth unto them ( because their services were not performed with the heart ) that when they made many prayers he would not hear them . And the same Prophet , Cap. 64.7 . in effect calls such prayers no prayers , when as be saith , There is none that calleth upon the name of God ; he that cryes not to God with his whole heart , cryes not at all to God ; for he that worships God , must worship him in Spirit and in Truth ; not in bare formalities . This kind of crying is but a vain beating of the aire , is anothing available , whereof the Spirit is no author ; and unless the Spirit cry in the heart , there can be no true , but a false crying , Abba , Father .

There remains yet a third kind of crying or praying , viz. both mental and vocal ; wherein both the heart and the voice are directed to God ; the mind and the mouth both consonant , both jump together ; here out of the abundance of the heart the mouth speaketh : And this is that pure language which the Lord speaking by the Prophet Zephany , said , that he would turn to the people , that they might all call upon the name of the Lord . The Prophet Hosea advertiseth the Israelites , Cap. 3.7 . Cap. 14.2 . Nec lecta , neé neglecta . Psal. 77.1 . to take to them words , and to turn to the Lord ; that is , such words as may make a true report unto God , of their hearty conversion to him , and lively saith in him . Thus saith , David , I cryed unto God with my voice , even unto God with my voice , and he gave ear unto me . Such a cry as is this , is no false alarum , but a true testimony of a sanctified soul , of our confidence in him , and is ever powerful with God . The prayer of the faithful availeth much , saith St. James , for it is framed and composed by the admirable Art of the Spirit of God in their hearts , ere it be uttered with the tongue : The voice then reflecting on the heart , the heart is made more zealous ; and then what is said of fame , may be said of it , Vires acquirit eundo ; it gathers strength in the uttering . Let your voice therefore in prayer be conformed and correspond to the affections and wishes of your hearts , that they may run together , and let the affections and wishes of your hearts be guided by the Holy Ghost which if ye do , it is without all contradiction a most certain Argument , that God hath sent forth the Spirit of his Son into your hearts , crying , Abba , Father .

From the act of crying , I passe to the object , Abba , Father .

The Spirit , saith the Apostle , beareth witnesse with our spirits , Rom. 8. that we are the sont of God . This testification of the Spirit in our hearts , who is an infallible informer of the things that are given us of God , makes to cry , Abba , Father : For we can never call God Father , except we be first informed and perswaded by the Spirit that we are the sons of God .

The Hebrew or Syriack word Abba , and the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being in the Original here together , gave occasion to some to observe , that hereby is intimated the calling and union of Hebrews and Greeks , of Jewes and Gentiles into one Church , whereof Christ is the head : But though this be true ; yet , this Text is no sufficient warrant for this observation , and therefore not to be insisted upon .

The gemination here Abba , Father , which is Father , Father , noteth the earnest affection and vehement zeal of Gods children in crying and praying unto the Father of Spirits ; their prayers are pressing and urgent cries , and never satisfied until heard ; which ardency of theirs is grounded , 1. Upon the sence of their wants ; necessity constrains them to use all earnestnesse in their own behalf ; they must knock hard , they must seek hard , they must cry hard , Father , Father ; ere they shall be heard , or their suits obtained . 2. Upon the knowledge of their own insufficiency and disability of furnishing themselves with corporal necessaries pertaining to the body , or spiritual blessings and habiliments pertaining to the soul : They know , that the blessings of this life and the life to come , must come from their Father which is in heaven . 3. Upon Gods willingnesse and readinesse to do them all the good he can . He is faithful in promising , and as faithful in performing . The word Abbah , signifieth to be willing , from whence God hath this Appellation : a father is willing to protect his child from all dangers , and to relieve him upon all occasions ; and although just cause of anger be offered him , yet nature in time will work it out : Even such is the tender affection of our heavenly Father , known to his beloved sons , that they are hereby the more emboldened to prosecute what they would have brought to passe . They have his heart to be set upon them , his eares alwayes to be open unto them , his eyes continually watching over them , his best wishes ever with them , and all his blessings reserved for them . These are encouragements for them to approach unto him , who is more forward to give unto themall things , than they themselves to demand any thing .

Hence it comes to passe , that coming unto him , as unto our Father , we come boldly , we may come confidently ; there is nothing more requisite than to put on a good face , and a good courage , when we sue to God No denial must be taken at the first entrance , for this were too dejected pusillanimity . The widow in the Gospel , through her importunate sollicitation obtained what by a sleight intreaty she could not compasse . O let us therefore , saith the Author of the Epistle to the Hebrews , Cap. 4. ult. come boldly unto the throne of grace , that we obtain mercy and find grace in time of need . God hath erected a throne of grace , where he sits to receive and to hear all suits directed unto him for mercy : He hath a Court for mercy as well as for justice ; where humane merits must not be pleaded , but Gods mercy above all advanced : if then any child of God who hath been prodigal in mis-spending what God hath given him , come but to him in the time of need , modestly bold ; he shall return with a contented mind , and shall find rest sufficient for his soul . This may be term'd a holy presumption .

Upon whom should children presume , if not upon their parents ? Upon whom should we be bold , if not upon our provident Creator ? What father of the flesh will give his children a stone for bread , or for fish a Serpent ? If our fleshly parents know how to give good things to their children when they ask of them , how much more knoweth our heavenly Father to confer good things to them that rely upon his Providence and cry to him ? Since therefore we have free accesse to God , cry with all boldnesse unto him , who will prosper our endeavours , and like an indulgent father fill us with good things , and will not return us empty away .

We may come confidently with assured perswasion of his favor and lenity ; the very name of Father is of force enough , to repel out of our minds all diffidence . Christ hath obtained this boon for us at the hands of God , that we shall have what we ask in his Name : What things soever saith our Saviour Christ , Mark 11.24 . ) ye desire when ye pray ; believe that ye receive them , and ye shall have them . The Lord , Qui exprobrat , reposcit . Tacitus He giveth liberally without upbraiding , to them that ask in faith , nothing wavering , James 1.5 , 6. The hope of children must rest on the parents care , so ours on God . And when we come unto him , we come not to him , as to a severe revenger of sin , and rigorous Judge ; but as unto a most compassionate Father . The Spirit teacheth us , and maketh us to cry , Abba , Father .

Wherefore learn hence upon all occasions , Apage terra , quod utinam Deus in Caelo jam & tecum essem : quid enim est in terrâ quod me vel tan tillum retineat ? Bern. whether in prosperity or adversity , to have recourse unto him . Whom have we in heaven but thee ( saith the Psalmist , and saith every Christian ) and whom in earth do we desire beside thee ? Do we offend ? he forgives our iniquities ; are we sick ? he healeth all our diseases ; are we in danger of destruction ? he redeemeth our life , and crowneth us with loving kindness and tender mercies ; are we bitten with hunger ? he satisfieth our mouth with good things ; Provoke we him to anger ? He is merciful and gracious , slow to anger , and plenteous in mercy , he will not alwayes chide , neither will he keep his anger for ever , he deals not with us after our sins , nor rewandeth us according to our iniquiries , but as a father pitieth his children , so the Lord pitieth them that fear him . Psal. 103. Then having such free entrance to him , and so great hopes of compassing our defires ; if we come not boldly , we come not confidently , we are justly worthy to lose our labour , and return with shame . Let nothing therefore disswade us from calling upon him at all times . Remember our Saviours counsel and comfortable promise , Ask , and it shall be given you ; seek , and ye shall find ; knock , and it shall be opened unto you : And if our leisure will not serve us to pour out our souls , and to make known our intentions in humble supplications unto the most high , in a continued and ample speech , we may use a short ejaculation of mind , Crebras habere orationes , sed brevissimas & raptim ejaculatas . which is a Prayer short and sweet , wherein proceeding from Faith , we shall be certainly heard . For if we cannot speak , we may sob , sigh , groan and weep , unto which God will have a gracious respect . The efficacy hereof depends upon the operation of the Spirit in our hearts ; by whose power we are made to sob , to sigh , to groan , to weep , and to cry : of whom , none are partakers but sons ; and by whom none but sons cry , Abba , Father .

And thus much for the effect of the Spirit , in the hearts of the sons of God .

The last part that remains to be treated of , is , the ground of the Spirits being in our hearts , crying thus . Because sons .

There are sons by nature ; and so there are no sons of God , but one , Christ Jesus , called the onely begotten Sonne of God ; and though the regenerate be said to be born of God , it is spiritually to be understood of a new creation called regeneration , not of any natural descent . There are sons of God by creation ; so Angels and men are called the children of God . There are sons of God by Participation ; Thus Kings and Magistrates are sons , to whom he doth communicate some part of his power and Majesty . There are sons of God by ageneral Profession of Religion ; so they who live in the visible Church of Christ , professing the true worship of God in Christ Jesus , are called sons of God . And the●e sons of God by adoption or special grace , of which sort are all they into whose hearts God sends forth the Spirit of his Son .

Herein we are to note two things , 1. The ground of our Adoption . 2. The benefits that redound unto us thereby .

The ground of our Adoption ; as of our salvation , through the tender mercy of our God is Christ Jesus , for , for this end came he into the world , for this end by his precious blood did he redeem us ; whereas before we were his enemies , and sons of wrath . This is exprest in the fourth and fifth verses of this Chapter , where it is said , that God sent forth his Son , made of a woman , John 1.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nonnu . to redeem us , that so we might receive the adoption of sons . As many as received Christ by faith , hath he given power ( or as Nonnus renders it , heavenly honour ) to become the sons of God . We must first have spiritual being in Christ , which is done by faith ; ere we can be reputed sons . The Apostle tells us , Ephes. 1.5 , 6 , 7. that our sonship was decreed in heaven , from all eternity ; God did predestinnte us ( saith he ) unto the adoption of children , by Jesus Christ unto himself , according to the good pleasure of his will , to the praise of the glory of his grace , wherein he hath made us accepted in the beloved , in whom we have redemption through his blood , the forgivenesse of sins , according to the riches of his grace , wherein he hath abounded toward us .

The benefit that redounds to us by this , is this in general ; that hereby we are made the brethren of Jesus Christ , which principally consists in our conformity with him in righteousnesse and true holinesse . Hence it is that we are 〈◊〉 with the holy Spirit of promise , which is the earnest of our inheritance ; called the Spirit of adoption , and the Spirit of the Son , because sons only are capable of it ; Talis Spiritus non datur servis , sed solis filiis , sons , not servants are partakers of this Spirit , sons , not servants use to cry , Abba , Father . There is a spirit of bondage which servants receive , which Spirit ye have not received again to fear . There is a Spirit of adoption , assuring us of the liberty of sons , by which we cry , Abba , Father , Hence it is again , that the righteousnesse of Christ is made ours , Rom. 8.29 . made ours by predestination by imputation on Gods part , made ours by faith in apprehension in application on our parts : for whom he did foreknow he also did predestinate to be conformed to the image of his Son , that he might be the first-born among many beethren ; moreover , whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified . And thus it comes about that we receive an inheritance in the heavens ; whereof , albeit we are not as yet compleat possessors ; yet out title is good , our interest firm ; in that the possession was purchased for us , unto the praise of the glory of God , and shall be given to us in the day of our full and our perfect redemption .

Stand fast therefore , my beloved , in the liberty wherewith Christ hath made you free ; children of the free-woman , Citizens of the heavenly Jerusalem , heirs of an eternal Kingdom . Great is our dignity over that it was ; by nature ye were limbs of Satan , servants to sin , enemies to God , sons of wrath ; but by the grace of adoption , we are the members of Christ , servants to righteousnesse , friends , nay more than friends , the sons of God . Be thankful therefore unto him , honour him as sons ; let your obedience be joyned with all faithfulnesse , unto the fulfilling of his will , who hath in his infinite goodnesse made you his sons ; and taking from you the spirit of bondage , hath sent forth the Spirit of his Son into your hearts , crying , Abba , Father .

Now unto him that is able to do exceeding abundantly , above all that we ask or think , according to the power that worketh in us ; unto him be glory in the Church by Christ Jesus , throughout all ages , world without and. Amen .

SAINT PAUL'S Apology . GALAT. 1.18 . Then after three years I went up to Jerusalem to see Peter , and abode with him fifteen dayes .

THere is no child to Gods Child , no man to the man of God ; look what he saith , what he doth , he will make good , maugre the hearts of his enemies . Thus Moses resisted Corah , Dathan and Abiram , Numb . 16. Thus Elijah opposed Ahabs and Jezabels bawsing Prophets of Baal , 1 King . 1.18 . Thus Micajah withstood four hundred false Prophets , 1 King . 22. Thus our Saviour confounded the Scribes and Pharisees ; the Apostles the Jews ; and Paul here false Apostles , and all by the same Spirit .

As there is a Spirit of truth , so there is a spirit of lying . God is said to put a lying spirit in the mouth of the false Prophets . But here spirits of lying lye in the very hearts of some imaginary Apostles , that blatter out they know not what against Paul ; but he graced and strengthened with the Spirit and grace of God , would not be nonplust or put to silence with such facility , he had spirit enough to oppose the false allegations of these deceitful brethren , who endeavoured to pervert the Churches of Galatia , to bring them from Christianity to Judaisme ; maintaining that circumcision and other ceremonies of the law were to be retained , as necessary to salvation . Alledging also that Pauls doctrine was no true doctrine in all points ; and what he had , he had received from the Apostles at the second hand as well as they ; and therefore they teaching one thing , and he another quite contrary to what they taught , what reason had they to believe him more than them ; more in number ? But the Apostle in this chapter clears himself from the scandalous imputations of these insinuating Cavillers , as we may see by taking a brief survey of the chapter which may guide us unto Paul's journey .

First , he was an Apostle himself . The people said of King Saul , is Saul also among the Prophets ? So said the people of this Saul , now Paul , is not this he that persecuted the Church of God extreamly ? what ? is Paul also among the Apostles ? But now no more persecuting Paul , but Paul an Apostle , not of the Apostles making , not of men , neither by man ; why ? by whom then ? but by Jesus Christ , and God the Father , vers. 1. First then , he was an Apostle of Gods making .

As for his doctrine , it was the Gospel , he spake nothing but Gospel , that which in time past he persecuted ; no other than that the Apostles preached , and Christ taught the Apostles . Hence he comes with a curse , anathematizing them that offer to preach any other Gospel , be he man or Angel . vers. 8 , 9.

As for his teachers who they were , that he answers in a word , not man but God ; I received it by the Revelation of Jesus Christ , vers. 12. Again , he shews how he was converted , it was by Gods good pleasure , calling him by grace vers. 15. And to what end was he called ? that is , briefly , to reveale his Son in him , that he might do the like unto others ; To reveale his Son in me , that I might preach him among the Gentiles . vers . 16. When he was thus called , he confer'd not with flesh and blood , as too too weak to teach him , he would not build on the sandy foundations of mans braine , that shakes like a quagmire ; he would surer , or none at all ; I confer'd not with flesh and blood . I , but some might except against that , that he went up to Jerusalem , and was conversant with the Apostles , and so learned the Gospel by hear-say . Nay , that 's a lye ; neither went I up to Jerusalem to them which were Apostles before me , but I went into Arabia and returned into Damascus . He went not up to Jerusalem indeed so suddenly , but three years after his conversion he went thither to see Peter , and abode with him fifteen dayes . In the first three years space of his conversion he saw not an Apostle , but when three years were past , which was the matter of five or sixe years after the Passion of our Saviour , the last year of the reigne of Tiberius , or the beginning of Caligula's , he went up to Jerusalem .

Here then in this part of the History we have set down unto us , 1. The time of Pauls journey ; Then three years after . 2. His journey ; I went up to Jerusalem . 3. The end or purpose of his journey ; To see Peter . 4. The time of his residence there ; fifteen dayes ; I abode with him fifteen dayes .

All these prove manifestly , that the Gospel was not revealed unto him by flesh and blood , whether those of his own Nation or the Apostles ; but onely by the revelation of Jesus Christ .

Then after three years ] that is , when three years were expired after his inspiration . Not seeing so much as an Apostle , much lesse hearing , in preaching the Gospel up and down Damascus and Arabia , he went up to Jerusalem . In Arabia ] If Arabia the happy , made now more happy by the Gospel ; if Arabia the stony , mollifying the stony hearts of the inhabitants ; if Arabia the desart , Christ takes possession of it by Paul his messenger . Three years did he continue preaching the Gospel in Arabia and Damascus , ere he came to Jerusalem .

The Apostle we see yields an account of his time spending , both of years and of days ; to teach all , especially the Ministers of Gods Word , to keep an account of their time . This is the doctrine in general drawn from the example of the Apostle , That we must have a care how we spend our time ; that it be not consumed in trivial affairs , matters of no weight , of no consequence ; but on high and profound matters ; such as well as belong to our everlasting salvation , as those of our ordinary calling . God hath appointed that every man should have a double calling , one respecting God , another man . The first without the last cannot be , the last without the first may be , but miserable . Our service unto God sanctifies the creatures service unto us . And as we cannot be without the first , except we turn Atheists ; so not without the last , except we turn beasts . A Christian , of all other hath most to do , he having so many improvements of reason , so many reasons of faith , which is above reason ; had he no other calling , he of all other hath least reason to be idle . And that for these reasons .

If he consider the preciousness of time . Time is precious , as every gist of God is . Time is the most precious flower in the garden of this world . Tempore ( saith Simonides ) fiunt sapientes , Simonides . in time men are made wise men ; and Thales makes time to be omnium Sipientissimum ; therefore precious time . It learns , it teaches , it alters all things : In the fulness of time was our Redemption wrought , and in the end of time shall be accomplished . Head and hands make a perfect natural man , counsel and action a perfect civil man , faith and good works a perfect spiritual man ; for all these things there must be a time : Therefore precious time .

The book of nature doth furnish with a knowledge of the power and wisdom of a most powerful of a most wise God , in time : hence time makes a perfect humanist . God gives us a head for contemplation , hands for action , and time for all things . In this book of nature there are delivered unto us Principles of morality , God gave us time enough to learn them ; but we through sin made it short , and our selves forget him , his and our selves ; and therefore he writ the moral law rather in tables of stone , than in the table of our hearts , as more faithful registers of his Law , and withal to shew that our hearts are harder than stones . Stones suffering ravings in time , our hearts never ; therefore our hearts being so hard , God must raise himself children out of stones . Hence comes counsel , and action , and an understanding heart , all in good time .

There is a book called the book of God , out of which Ministers are to preach the Word , and to be instant in season and out of season : To preach with Paul ; to pray daily with Cornelius , Centurion of the Italian band ; to conferre like Philip with the Eunuch , Treasurer to Candao● the Ethiopian Queen ; and to be always in action . The calling teacheth them , to be still calling of men to repent and beleeve . The Prophets are called Seers and Watchmen of Israel , to shew that Ministers should have their spiritual eyes alwayes open , ever in the act of seeing . Neither is this book made for Ministers only , but for all with David to meditate upon day and night , God gives time for this also .

Another reason is , if we consider our brittle estate , the shortness of our life-time . Here we are clad with clods of dirt , our mud-wals begin to moulder in our conception . Our whole life is but an active death . Earth we were , earth we are , and to earth we shall , must returne ; God , not we , can tell how soon . Job . 14. Martis habet vices quae trahitur vita gemitibus . Gen. 47. Man that is borne of a woman hath but a short time to live , yet uncertain ; our life is but little enough . Jacob was an hundred and thirty years old , when his son Joseph set him before King Pharaoh ; yet like a good old man did he say , few and evill have the dayes of the years of my pilgrimage been . We are but poor pilgrims in this world , Pilgrims remain not long in one place ; no more do we , no more can we in this world . Our life is but a vapour , Jam. 4.14 . so is death , soon come , soon gone . How like then unto death is our life , and a vapour is the Hierogliphique of both .

This should animate us , and set us forward to lay hold on eternal life , Josh. 10. in time while time is . Time will stay for no man . Joshuah could command the sun and moon , Sun stand thou still upon Gibeon , and thou I soon in the valley of Ajalon , but he could not command time to make a stand . Hesekia by his prayer unto God , 2 King . 20. made the sun run back ten degrees in the firmament ; but time runn'd on forward . We have as much to do ; as we can do while we live .

Another reason is , if we consider what advantage the grand enemy of our salvation , Satan , gets by our idlenesse . Then is his only time to clap wicked suggestions into our hearts . When we are most idle , than the devil is as busie as a butler about us : then doth he make an assault with his wicked spirits , hell's black guards to tempt us to under go this or that devilish complot . When our minds are wandring in the ayre , we know not where nor what about , the devil enters in . True it is , there is a time for all things , but no time to be idle . A time to be born , Eccles. 3. a time to dy ; a time to plant , and a time to pluck up that which is planted ; a time to kill , and a time to heale ; a time to break down , and a time to build up ; a time to weep , and a time to laugh ; a time to mourn , and a time to dance ; a time to cast away stones , and a time to gather stones together ; a time to embrace , and a time to refraine from embracing ; a time to get , and a time to lose ; a time to keep , and a time to cast away ; a time to rent , and a time to sow ; a time to keep silence , and a time to speak ; a time to love , and a time to hate ; a time of warre , and a time of peace : here time is not lost , but all these times well used in their time , the Devil hath no time to tempt us , sin hath no time to over-power us .

Now then , we must make account of our time ; By 1. Numbring our days . 2. Redeeming the time .

For the first ; Lord ( saith David ) teach me so to number my dayes , that I may apply mine heart unto wisdom . God gives a number of dayes , but few number them , or make account of them ; but I fear it is because few know how to number them ; this therefore I shew briefly ; To number our dayes , is to consider the misery which we purchased to our selves by the evil of sin , the evil of guilt , the evil of punishment . It is to make a recapitulation , or take a just account or summe of all the ungodly acts we have committed , as neere as we can , in thought , word and deed . It is to look narrowly into the crooked passages of our lives , to see what we have omitted in Gods service , and what we have committed against him , that we may mend what is amisse . We must come to our tryal every day , which is called Examen Pythagoricum ; thus we become more wise every day than other .

Hence we must take a note of all our impious acts , and summom them up in the Court in our hearts , to appear before conscience as Judge ; which if it play the honest Judge , condemnes us , racks us . This done , we are pincht with a sense of our misery , causing us to run with all speed to God for his mercy . Hard and stony are their consciences that make no conscience , no reckoning of numbring their years or days ; they cast up one grosse sin on another in grosse ; they adde , they multiply ; never subduct , never divide : But he that learns Davids Arithmetick , which is Ars bene numerandi , the Art of numbring well all his ill , is a good Artist , divides , subducts and casts away all sin ; reserves nothing in his mind ; but adds vertue to vertue , multiplies one good deed on the head of another : he remembers Gods Ordinance Crescite & multiplicamini , increase and multiply , as well in grace as in other businesses . Make we but a due computation of our daily actions , we shall find a tincture of sin that cannot be separated : Prie we into our thoughts , the imaginations and purposes of mans heart are only evil continually : Gen. 6. Examine we our words , we shall find that our tongues ost over-run our wits , our wits wisdom : Observe we our habitual sins , whereby we get a kind of dexterity in Rhetorical repetition of the same sins ; we shall smell out in our hearts a den of theeves . Habits are acquired by continual actions ; so that sinful actions make rank sinners . Those that continue this custome of sinning , without numbring their dayes , that they may apply their hearts unto wisdom , are like to make a fair reckoning at the years end , the end of their dayes : but he that would prevent all mischief , must make a profession of making a daily inquisition , and casting up all those fractions of the Law of God , that God may make him whole upon confession . This should be our daily work thus to number our dayes ; neither is it to any end , except it be continued to the end of our dayes .

Secondly , We must redeem the time , for the dayes are evil , saith the Apostle . A forcible reason , Eph. 5. I promise you : We are to make the best we can of our time , because the dayes are evil . In evil dayes , we must do good d●y-deeds ; and out of evil draw good , as God out of darkness drew light . If we redeem not the time , we cast away our selves like Cast-aways without redemption . Now would we know what it is to redeem the time ? It is only to take time while time serves , to serve our turn . Austin was a Manichee nine years ; he took his time to turn bias another way for the good of Gods Church . Luther was a Monk a long time ; but he shortned the time by redeeming it ; he found after that he had done nothing , when he thought he had done something worth the doing . Paul was a blasphemous Persecutor of the Christian Church ; but he in time redeemed the time , and proved a faithful Minister of the Gospel of grace . Titus the Vespasian never thought the day well spent , wherein he had not done some work of charity . Theodosius the Younger conferr'd daily with the learned Bishops of his time , whereof his Court was full . Sigismund the Emperor did delight always to do good works of piety and religion . Idle creatures think the time tedious ; but those that are taken up in serious affairs , especially of Salvation , think the time to pass away too soon . No time too soon to do good ; for to do good , is always high time . Therefore to pretermit no occasion , ( which once past , there is no looking for it after ) no time of performing what God requires , and avoiding what God disallows , is to redeem the time , and to make evil days good days for us ; our best days .

Those then may justly be reproved , who neither number their days , nor redeem the time : They run on the score till the day of payment come ; then they impoverished through sin , and found unable to satisfie or pay God ; God pays them home with a witness . And these are such as betake themselves to no lawful Calling ; but calling for alms , they live rambling up and down like catholick or universal men , upon every mans devotion , or at every mans elbow ; who scarce ever call upon God , but for Gods sake on man . These are Common Beggars . But I pass by these without any more adoe .

Again , They are worthy to be reproved , who neglect the affairs of their general or particular Calling , or both , to follow their Pleasures altogether . God gave Adam a Garden , as well for action as for contemplation ; as well to busie himself about the dressing of it , as to recreate himself in it . Praestat otiosum esse , quàm nihil agere ; 't is true , it is better indeed to do something , though it be nothing to the purpose , than to do nothing at all : What needs either ? Nero will cage himself up in a Closet to catch Flies , rather than do nothing ; but , hoc aliquid nihil est , this doing is as good as do nothing ; for haply they are acting that which the Devil would tempt them unto , had they been with Solomons sluggard altogether wrapt up in idleness . This cannot excuse them . The fellow that we read of in the Gospel , that married newly , he was busie at home with his wife , he could not come to do what he should have done ; I am married , I cannot come ; but that excused him not : The company that were invited to a feast , were otherwise imployed ; but that excused them not . No pleasure , no business should keep us from performing what God requires . When God bids us do one thing , what have we to do , to do another ? He will come upon us , as he did on the Jewes , with a Quis rogavis ? Isa. 1. Who required this at your hands ? Do what God bids ; and what is done at Gods bidding , cannot be done amiss .

There is another sort to be reprehended , Those that do nothing but plot mischief , that watch their opportunity to catch men napping : These are the limbs of the Devil , scholars of his own bringing up . They take time , but 't is to do evil ; They watch , but never pray to God ; They are always doing , but 't is iniquity . No more of these Gains , who are all upon the point of eternal condemnation .

Others are to be condemned , who softer and cocker up themselves in Idleness ; that do not so much as the Israelites in Egypt , as pick straws . God breathes into men the breath of life ; Idle men , Prodigi temporis , unthristy husbands of Time , make a shift to breathe it out again , and care not how . God gives life ; so that life is the gift of God ; and he that spends not his life well , shall answer well for it . God allows them no mear , that labour not for it : He that laboureth not , shall not eat . First sweat , then eat . But many call daily for daily bread , who seek not how to deserve it .

And here I come to our selves . It is not for us to sit all day long in our Studies , like Diogenes in his Tub , for fashion sake , to keep up our credits , and to get unto our selves the name of painful Students , except we apply our studies in good earnest : They that use that trick , do not so much keep their Studies , as their Studies keep them . Our brains should sweat in contemplation , our hands in action ; and not like the sluggard , hand over head or under . A little more sleep , expecting the good time of the day to be told them by the Bell. I may say more truly of them , than Pharaoh said of the Israelites , They are idle , they are idle . It is as great folly in them , who because they cannot be idle at home , they will gad abroad ( like Dinah ) and there he idle , and lose their virginity , I mean the flower of their youth ; and so for a Six days something , they will bring you home a Six days nothing , except it be a full belly and an empty brain , like Epicures ; as for the Seventh day , they may rest by Law . I speak no more , but their case is miserable . They may know , and know much ; but this is all they can attain to know , to know that they know nothing . And for this improficiencie , God will say , as it was said of Judas , Let another take his place . I speak in way of prevention : Dii talem nobit averti●● pestem .

Here I may tax such Ministers as neglect their function : They are content to take a place in the land of the living , but never labour to build up the Israel of God ; That take Duties , but never do their Duties . If they preach four times in a year , or now and then , they think that fair ; whether they be there , or no , any other time , it makes no matter : When they should be present among them always , teaching by their own Example , as by dumb Sermons . Or if they get others to supply their turns , all is husht up , as if all were well . But Paul preached , as it is probable , three years in Arabia and Damascus , and lived there all that while . Be ye ( beloved Brethren ) O be ye , when God calls you unto that Calling abroad , followers of him , as he was of Christ Jesus ! I may tax more sin ; but this is enough for a taste of so four sauce .

As for you that count Time precious , Comfort ye , comfort ye my people . You that number and redeem your days and years , with S. Paul here ; I do say , you are happy for making use of your time , in searching out your sins , and repenting for them when you have done . God considered his created Light , and saw that it was good ; to teach us to consider our offensive Darkness , and see that it is naught . We must search every corner of our hearts narrowly , as God is said to search Jerusalem with a candle .

All that I have hitherto spoken tends to this , To teach us to forsake our sins , and to give our selves to the works of our Vocation . Rom. 12.21 . Not slothful in business , fervent in spirit , serving the Lord ; that we may work out our salvation with fear and trembling . Therefore we need not to trouble our selves with things unneedful , as to be prying into Gods secrets , to study to find flaws in the Patent of our salvation , ( Gods Will and Testament ; ) Syrach . Eccl. 19.24 . They may be exquisite subtilties , quirks of wit ; but unrighteous . But to apply our selves to sound doctrine , and to avoid vain bablings , as the Apostle exhorts us . Suffer therefore ( Ye sons of Light ) the words of exhortation . I doubt not but some are troubled with the question , Viri fratrésque , quid faciemus ? Men and brethren , what shall we do ? Number and redeem your four years , your seven years time , all your time more or less , that none may find holes in your coat . Do something every day ; go from one point to another , and stand not upon points with others . Run with the Time ; Apelles like , Nulla dies sine linea , Let no day pass thy head without some line . Let the line of thy Calling run parallel along with the line of the Day . Thus may you learn line upon line , precept upon precept , until you be perfect men in Christ Jesus . This remedy will cure the symptoms of ignorance and sin , ( My life for yours . ) Idleness is the worst thing of a thousand ; Inficit , interficit ; Affect it not , lest it infect you , it kill you . God set Adam to dress the Garden , not allowing man Idleness in Innocency ; how much less in the state of corruption ? Honest minds will not seek for that now , which was unlawful then .

I need press this no further , but take example by Pauls preaching three years , that ye may give the like account of your time with a safe conscience . Do as S. Hierom's Matrons were used to do , contend who should get most Scripture by heart . Again , Satan we know will besiege us : therefore as we victual our selves twice a day , or oftner , to gather strength against bodily death ; the least we can is twice ( if not oftner , the oftner the better ) to victual our selves against our spiritual enemies , that threaten death to our souls . This is our comfort , that we know the best of our defences , ( God ; ) and the worst of our enemies power , ( Satan's ) Let us not therefore fear the worst of our enemies power , ( Satan's , ) while we know the best of our defences , ( God . ) Let us so carry our selves , that none carry us away . Quid statis otiosi ? said the Lord of the Vineyard , Why stand ye idle ? So say I , Quid stamus otiosi ? To what end stand we idle ? as if we had nothing to do . Let our first time be our worst time , our last the best . Think that time lost , wherein we do not think on God . Thus may we carry an upright Conscience , made able and at all times ready to yield a good account of our years , moneths , days and hours , to friend or soe . If to friend , to comfort them ; if to foe , to confute them , as Paul did here the false Apostles . And thus much for the first part of these words , Then after three years .

It follows , I went up to Jerusalem . This is his journey : He grants here that he went up , not commanded , not sent for , but of his own accord unbidden . Here the moral and natural action agree together in the intent of the Agent ; He went to Jerusalem , not to learn any thing , but to see Peter . That which Luke makes mention of in the 9. of the Acts , when Barnabas presented him to the rest of the Apostles , acquainting them with Pauls passages in and since his conversion , how he saw the Lord in the high-way to Damascus , and how he had spoken with him , and that he had preached in the name of Christ with audacity there unto them , whom he went with letters to apprehend ; shews plainly that he received not the Gospel of the Apostles , neither was he compelled to teach the Gospel according to prescript of the Apostles . They were afraid of him at the first sight , until after a further and more deliberate trial .

I will not insist hereon ; but I proceed to the intent , or the impulsive cause of this his Peregrination ; which was , to see Peter . Actions of reasonable creatures , are to be allowed or disallowed , according to the intents of the Agents . Therefore I join all three in commission ; I went up to Jerusalem , to see Peter .

The whole marrow of the matter lies in these words , [ to see Peter : ] shewing most expresly , that he came not to Jerusalem to better his knowledge ; for he had before received the Gospel fully from Christ . Peter was not his master , nor he Peter's scholar ; he onely came to see him , to salute him , or congratulate him , as his Coadjutor in the Gospel ; as also to manifest unto the company of Apostles what he was , and to clear himself for a false opinion that some put of him , Hierom. and how for the matter of doctrine there was no disagreement between them and him .

And here Hierom wittily flouts at the flim-flams of Pope Clement ; who said that Paul went to Jerusalem , to behold Peters eyes , cheeks and countenance , to see whether he were macilent or fat , whether his nose were crooked or even set , whether his forehead were covered with hair , and whether he had a bald pate or no. Certainly ( saith Hierom ) he thought to find Peter a God , not a man . This is but bald stuff , all Popish foppery .

But here we see what love should be betwixt the Ministers of the Gospel , to be careful of one anothers health . The love he had to the gospel , made him to visit Peter . Religion and love joins hearts together ; and that is a religious love : And where Religion makes an opposition , hearts must not admit a conjunction . Both in this are fearful aspects . I went up to Jerusalem , to see Peter .

This w●s a good deed of him ; therefore I make this collection , That some kind of Peregrination or Pilgrimage is lawful . So Jacob with all his family went down to Egypt , to see Joseph . So the Israelites through fire and water , to take possession of Canaan . So the Queen of Sheba went to see King Solomon . So Paul Peter , to Jerusalem .

The reasons may be these : Because that their love may be seen , by greeting with a holy kiss . And because it increaseth joy . Hearts meet with mouths , at the meeting of friends . It dispels all mists of conceived sorrow . John leapt in his momothers womb , at the salutation of the Virgin , because Christ was there . And without all doubt , this bred a great comfort in Peter , to see Paul converted to

Now in that I said , that some Peregrination is lawful ; it follows that there is another unlawful , and that is Popish Pilgrimage , by Vow , or imposition of Popish Impostors . Papists out of these words collect a twofold doctrine , viz. 1. That Pilgrimage to the Holy Land , and other such devoted places , is a religious work , and merits heaven . They ground upon this example of the Apostle ; I went up to Jerusalem . Their second doctrine , a main pillar of their Religion , is this ; That Peter had the supremacie of Paul : Their reason is , because Paul here went to see Peter . But I hope it was not ( as one saith ) to kiss his feet , as if he were Pope .

The first argues but a piece of poor Papistical Logick ; out of one particular act of one man , to draw a general rule . Secondly , to make a rule of Religion , in a thing where there is no such thing intended . Here Papists take their mark amiss , and therefore miss the mark of truth .

I confess , in the Old Testament there was an appointed place , whither the Israelites were bound to resort to worship God ; as we may see Deut. 16. They were to hold three feasts ; they were to go to one certain place three times in the year at these three feasts , ver. 16. Three times in a year shall all thy males appear before the Lord thy God , in the place which he shall chuse ; In the feast of unleavened bread , and in the feast of weeks , and in the feast of tabernacles ; that is , the feast of the Passover , the feast of Weeks , and the feast of Tabernacles . Now this place was first where the Tabernacle of Moses was ; and so we read how Elkanah with his two wives went out of his city to Shiloh , where the Tabernacle then was , to offer sacrifice : 1 Sam. 1. This continued for the space of four hundred seventy eight years , or thereabouts , unto the time of King Solomon . Then after the Temple was built at Jerusalem , Templum Domini , the Temple of the Lord ; all came thither . Yea , Josephus saith , that they came from all places to the feast of Unleavened bread ; then all of them were killed to the number of Eleven hundred thousand Jews ; they came when they should not come . But now the Sun is come to the Meridian , there is no shadow ; that Law is abolished , the places then appointed are quite brought to ruine ; these were only types of Christ .

Again , God commanded that for his honor ; the Pope ( in his own and Papists conceit , a little diminutive god , but a great man ) commanded this for his profit . But God gave an Item for this , Deus non superstitione coli vult sed pictate . Mat. 15. In vain do they worship me , teaching for doctrines the commandments of men . Frustra me colunt , In vain do they worship me : It is not commanded in any part of the New Testament , and therefore no part of Gods honor . More than this , It is against the Scripture , being meer Idolatry : For whatsoever is undertaken for Religion sake , as an honor unto God , beside the command of God , is plain Idolatry ; therefore altogether unlawful .

Again , All religious distinction of place is taken away , once Christ is come . The Veil of the Temple is rent in the midst : Worship God in holiness , and 't is now no matter where we worship God . Paul and Silas prayed and praised God at midnight in the prison , 1 Tim. 2.8 . Act. 16. I will therefore that men pray every where , lifting up holy hands without wrath or doubting . Pray every where ; for every where where thou prayest , God is present by his grace ; He is over thee , he is under thee , he is before thee , and behind thee , he is on every side of thee . We cannot say now as once Jacob said , Surely God is in this place , and I knew it not ; but , Surely God is in this place , and every place , and I know it ; and I know that therefore I must worship God in this and every place . He that thinks otherwise , is procul à Jove , far from God . Where two or three are gathered together in my name , there will I be in the midst of them , saith our Saviour ; In medio virtus , The power of the most High will stand in the centre of them , that are gathered in his name , be where it will . God will not contend for place ; Bring him a good heart any where , and it 's all he requires at our hands . My son , give me thy heart .

It is likewise unlawful in the End ; because going to the earthly Jerusalem , or Rome , or other places ordained for the like Superstition by Antichrist , they think to merit the Heavenly Jerusalem . But I am assured they are never the neerer it , by going thither , or any other the like place . These Vagabonds ( for so I may term them that run from place to place in that manner ) steal from Christ , to adde to Superstition . Life eternal is in the hands of Christ , and therefore his gift : And they going another way to foot out their salvation , foot it the wrong way ; for Christ is the onely way ; Joh. 14.6 . I am the way , the truth , and the life .

Furthermore , It is unlawful , because it is done to the Reliques and Images of dead men . They think to live by the dead ; they shall have but a dead life on 't . Thus while they go to do homage unto the dead , they rob the living God of his honor by the way ; For they expect a remission of their sins , by the intercession and merits of those dead , whose Reliques or Images they trudge so to adore . And whereas they run to the custom of the Church , it is very false ; the true Church of God never used it : For , Pilgrimage undertaken to the Reliques of the Dead , was not used in the Primitive Church , until three hundred years after Christ ; and that unto Images , six hundred years , only by some ; but both condemned for dead services .

Lastly , It is unlawful , because it is profitable neither to body or soul ; neither of them that wander thus with aking heels , nor others ; it tends no way to Christian edification , there is no goodness in it : Therefore such fruitless trees are to be rooted out of Gods growing Temple . And thus much for the false doctrine of Papists grounded on these words , ( but falsly , but idly , ) I went up to Hierusalem .

Their other doctrine is , That Peter had the Supremacie of Paul ; because the Text saith , he went to see Peter . Here we may observe the absurd dealing of the Adversary ; who to patch up their ragged coat of Popery , do fain quidlibet ex quolibet ; as if to be visited , doth argue a Primacie . And here the Rhemists ( as one calls them ) [ Gagling Geese ] make a distinction of Visitation : He went not up , say they , to see him in a vulgar manner ; but for respect and honor of his person , and of duty ; and ( as Chrysostom noteth the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to import ) to behold him as men behold a thing or person of name , excellency or majesty . Chrysost. These are their very words . Indeed , that he came of honor and reverence to him , may be easily granted ; but every reverence argues not a superiority ; for , reverence ( saving their reverences ) may be done to equals .

They say again , he did it as his duty ; but there is no such matter : This can be as soon denied , as affirmed . He came about his office and authority in preaching : For he was equal in honor unto him , saith a Father ; and again saith the same , Chrysost. That blessed man went not to learn any thing of him , nor to receive any correction ; but only to see him , and honour him with his presence . Ambrose tells us , Ambros . he went to see Peter , for affection of Apostleship ; that Peter might know that the same licence was given unto him , that he himself had received ; and hence he is called his Fellow-Apostle , and had a Fellowship in the Colledge of the Apostles , as well as Peter .

As for that place so often quoted by them , Mat. 16. Thou art Peter , and upon this rock , &c. It proves not a superiority in another above the rest of the Apostles : For , as one saith of that place ; All the Logicians in the world cannot conclude in lawful Syllogism out of the words of that Chapter , That any greater authority was granted to Peter , than to every one of the Apostles . A primacie of order and promptness of faith cannot be denied him : but none of dignity . And here the Rhemists again play upon the name Peter , signifying a Rock ; a Stone ; hence they make him to be the Foundation of the Church , and therefore the Principal Apostle . If they mean his Person , they are far deceived : If his Confession , ( Thou art Christ the Son of the everliving God ) we agree . Hence saith one on these words , Thou art Peter , and upon this rock I will build my Church ; calling a Rock , as I think , ( saith he ) the unmoveable Faith of the Disciple . Again , If they say that he is the whole Foundation ; away with that blasphemy ; they take away Christ the onely Foundation for stedfastness ; ( I say , for stedfastness ; for this Foundation , Peter , did shake fearfully when he denied Christ ; and he had been ground to powder , and sifted as wheat , had not Christ prayed for him : ) and make the rest stand for cyphers .

The Apostles are pillars of the Church ; and what dignity hath one pillar in a Church more than another ? Not onely Peter , but James and John were called pillars of the Church ; Gal. 2.9 . And when James , Cephas ( that is Peter ) and John , who seemed to be pillars . Again , the twelve are called twelve foundations . Rev. 21.14 . Speaking of the new Hierusalem , the wall of the City had twelve foundations , and in them the names of the twelve Apostles of the Lamb. Hence saith Tertullian , Tertul. all the Apostles were stones : So might Papists say , were they not stones ? Thus we see that Peter had not a Monarchical preheminence of honour above the Apostles . Therefore not above Paul ; albeit he was his senior Apostle : Both of them are called Eodem titulo , fundatores Christiani nominis , founders of the Christian name ; Peter among the Jews , Paul among the Gentiles . And one presumes to call Paul maximum or summum Apostolum , the greatest or highest Apostle . The reason may be this , because he had more revelations than all of them . And here the Rhemists because they would not have their foundation pul'd down upon such terms , grow to that malapertness , that they affirm ; that the greatest soveraignty in Gods Church , Revel. 3.7 . attributed unto Christ , is given to Peter , in these words , I have the key of David , that openeth and no man shutteth , and shutteth and no man openeth : Whatsoever ye bind in earth , shall be bound in heaven ; and whatsoever ye loose in earth , shall be loosed in heaven . It in truth , is such blasphemy ( as a godly man of our Church saith ) as Peter would have rent his clothes , if he had heard any man attribute so much unto him . For Christ hath the key of David , as the onely true Messias , which openeth and no man shutteth , shutteth and no man openeth . This Key can no man have , except he were a Messias . Besides , the words are in the Plural number , whatsoever ye bind , whatsoever ye loose .

And thus you have the true doctrine concerning these two false doctrines to my poor ability ; wherein you see not onely the absurdity of the doctrines , but also the absurd grounding of them on these words ; I went up to Jerusalem to see Peter . I would not be curious , because saith the Philosopher , Accurate refellere stultas sententias , stultum est .

It serves first to teach us not to build our faith on a staggering foundation , such as man is ; Christ was faine to pray to God that Peters faith fail him not . Other foundation can no man lay , 1 Cor. 3.11 . than that which is laid , which is Jesus Christ . To it let us cleave , and not cleave it .

And secondly , whereas Peter is called a rock , and the Apostles rocks , as they have the true rock in them , Christ Jesus ; It teacheth us to put no difference in respect of authority between them , but to give equal respect unto all of them .

Thirdly , all of us are rocks as long as we make this confession ; Thou art the Son of the ever living God . Aug. Sweet was St. Austins Application upon Peters confession , which I apply unto every one ; Endeavour that thou mayest be a rock , therefore seek the rock ; not without thee , but within thee : thy act is thy rock , thy mind is thy rock ; Let thy house be builded upon this rock , that it may not be beaten with any storms of spiritual wickedness . Faith is this rock , faith is the foundation of the Church ; if thou be a rock , thou shalt be in the Church , because the Church is upon a rock . All Apostolick and Christian men are rocks , saith another . This Papists might see ( were they not rockt asleep on Peter , and had not dreamed as a Pope had , aut Caesar aut nihil ) for these words , I went up to Hierusalem to see Peter . To see him as a friend , as a companion ; not as his Master , not as King of the Apostles , as Papists would have it , but not as God would have it .

The last part and point here , is the time o● Pauls residence with Peter , he adode with him fifteen dayes .

Fifteen dayes to be better acquainted with him . Ipse aspectus boni viri delectat . Senec. Hierom. Gods children the children of light , should delight in the company of one another . Cursed is their company , that takes pleasure onely in the company of the cursed . But godly is their company , that loves the company of the godly .

Fifteen dayes ? to conferre with him ; he had no need of great instruction , and therefore tarried but a short time with him , fifteen dayes . Hence we learn , that the most learned may not despise to confer with any of his rank , albeit he should excel him in gifts . This is a fault , and must be mended .

This conference argues also a mutual consent . That both of them were of the same mind and agreement . This teacheth the Ministers of Gods Word , to be always at an agreement in their opinion , and albeit there may arise some difference in matters indifferent ; yet cleave to the foundation , be sure that be not shaken , or called into question ; for the foundation of God is sure . How should their people ever be at quiet , when their shepheards are at variance and ods ? No strife , no wrangling must take place in Christian hearts ; lest their hearts be consumed in strife and wrangling . Ministers , as they are messengers of peace , so Ministers of peace ; and therefore never to fall out . Pulchrum est concordia cordis & oris .

Moreover , he sets down how long he stayed , fifteen dayes ; to shew the absurdity of those false Apostles , that thus vexed his soul . For how was it possible that he could learn the Gospel of them , in so short a space . Where we may observe , That it is no easy matter to be a Minister of the Gospel . This learning is not so easily attained unto . Therefore it is a grosse errour of some , that no sooner put off the name of Sophister , but puts on the name of Minister . If they can reckon up Aristotles five Predicables on their fingers ends , presently they fall to predication or preaching . It were better wait a while ; hast makes wast , saith the Proverb 〈◊〉 longer , and fare better . Rome was not built in a day , no more can it be 〈◊〉 down in a day . Thou mayest thunder against it è Rostris , but it is not so soon wasted , except thou come well provided . Thy fourteen years , and thy seven years , is time too little to furnish thee : be not therefore high-minded , but fear ; but labour , but wait a while .

Fifteen dayes ? Hierome observes a mystery in the fifteen dayes : and if it can be found out in fifteen dayes , or in fifteen years , it is a mystery . These are his words ; Hoc mysterio hebdomadis , & ogdoadis , futurus Gentium Praedicator , instruendus erat ; This mystery is comprehended under the number of seven and eight ; Seven indeed is called numerus sacer , quietarius ; sacer , because it consists of three , which is numerus Dei , and four , which is numerus mundi , & numerus virtutum cardinalium : quietarius , because the seventh day is the Sabbath day , the day of rest ; the seventh year , the year of rest ; so in the seventh moneth the trumpet was to sound to the Jubile , after so many Sabbaths as make up seven times seven years , Levit. 25. which makes forty nine years .

So eight is called primus numerus , and summus in harmonia . Thus I have spelled , put together who can ; I cannot . And therefore rather than I will be vainly curious in seeking out a mystery , where ( under correction ) I think there is none ; I leave this seven and eight at six and seven ; For all mysteries are wrought by Gods extraordinary and special providence . But Paul's abiding here with Peter fifteen dayes , was only guided by an ordinary providence ; as men now a dayes undertaking journeys stay with their friends at their pleasure , guided ordinarily by Gods hand .

Holy Fear , THE FENCE OF THE SOUL . GEN. 28.17 . And Jacob was afraid .

AS Esau was coming into the world , Jacob had him fast by the heel : Rebecca received blows within her by their struglings ; which , that acted , ended . But here ended not their strife ; that presaged , as a future supplanting , so a more inveterate quarrel . Esau was first born , so he obtained the birthright of nature ; Jacob came after , yet got the birthright of grace . The mother was glad to be well rid of both : she was much joyed to see them set at liberty , who inclosed in the prison of her bowels pain'd her . As these agreed not in the womb , so not in the world : There the division began , when together in restraint ; here it continued , and by their enlargement was enlarged . The divine Oracle told Rebecca , that the elder should serve the younger : 't was his love to the one , his hate to the other , both free . This prediction must have been accomplish'd , but not without some difficulty . First , Jacob upon an advantage buyes the Birthright , which Esau in a necessity scornfully deem'd unprofitable . Grace made Jacob lay about to purchase , what Nature denied him : It was inevitable ; the God of Nature determin'd it that way , not the other . Thus Jacob , though a plain man , got the start of Esau , though a cunning hunter . A gracious simplicity ever outstrips worldly craft in the affairs of piety . Now having got thus far , there wanted nothing to make good his bargain , to confirm his interest , but his Fathers blessing ; which he by his Mothers direction hunting after , obtained by subtilty ; whilst Esau hunting after venison , came short of through his pleasure . The Mother ( saith Reverend Hall ) shall rather defeat the Son , and beguile the Father , than the Father shall beguile the chosen Son of his blessing . Jacob must have been blest ; God decreed it , and was . Who no sooner went away full of the joy of his new blessing , but in comes Esau , who sweating for his reward , finds nothing but an unexpected repulse . Hereat Esau's blood is up , and storms ; he hates Jacob in his heart , as Cain did Abel ; in his hate vows his death , nothing hinders it but lack of opportunity . Yet Jacob needed not to fear the wrath of an earthly brother , whilst sure of the love of his Heavenly Father . None needs to be terrified by Man , that is in league with God . However it behoved the Mother to be as sollicitous in preventing mischief from falling on her beloved Darling , as in surreptitiously procuring him a blessing . Had he miscarried , all her hopes had perish'd . Jacob therefore must go one way or other ; if he stay till his Father die , he must die with him , and go the way of all flesh : 't was Esau's resolution . If he go whither his Parents would , he is secure ; this way ( as well it might ) is preferr'd . To this purpose a new project is set on foot ; Jacob must have a wife , not of the daughters of Heth , as Esau ; these made Rebecca weary of her life ; but of his own kindred . Isaac forthwith calls Jacob to him , blesseth him , gives him a charge , and commands him away to Laban his mothers brother , where the Lord did destine him a mate meet for him . Away he hyes , doubtful and comfortless ; in the way the earth he made his bed , the stone his pillow ; after this fort he rested his wearied limbs : The sun was set , his eyes were bound up in the chains of sleep ; yet there a Vision of Angels is presented to him , through the glass of his imagination , and Gods promise renewed in a true dream . Never was Jacob's heart so light with joy , as when his head was heaviest with sleep . At length he awakes , his thoughts are summon'd up together , fear creeps apace on him ; the place seems dreadful ; the presence of Divine Majesty , whereof he was sensible , adds lustre to the place , which adds affrightment to his heart . The premisses considered , his conclusion of the Place is this ; This is none other but the house of God ; and this is the gate of heaven . Hitherto have I followed Jacob in his way ; and with him here will I rest a while .

This holy Patriarch , upon mature deliberation , could not but conceive himself happy , that he hapned on this holy place . Here the demonstration of Gods joyful presence with him , and gracious providence over him , together with the free promise of safe conduct to him , abated the swoln discontents of his suspitious thoughts ; it never came into his head he should have here that familiar manifestation of the God of Isaac , as was vouchsafed him . But Gods goodness ever was , ever is beyond mans expectation . How easie were it for Jacob to miscarry in his way , did not the Supreme Power protect him ? how open did he lie to infinite dangers , lying in the open field , did not the Lord secure him ? 'T was the work of that same Mercy that guided him to that place , to preserve him safe there : where although he was afraid at the first sight , after his sleep was over ; Musculus , Buxtorf . Heb. Radix . yet was his fear without distraction The clearness of his judgment discerning Gods intention in that mystical vision , sentenceth the place venerable . So Musculus renders the Hebrew text , Quàm venerandus est iste locus ! and Buxtorf , How reverend is this place !

Here I might treat , 1. Of Jacob's Fear . 2. Of the Dreadfulness or reverence of the place , where he was partaker of the Heavenly vision . 3. Of the Titles Jacob assign'd the place . All meriting points ; but the first is only intended .

The Soul which by nature is disfurnished of grace , is exposed to dangers , as disposed to evil ; by reason whereof it is subject to fears within , to fears without . Perils like a circle compass us about ; we stand tanquam in centro , as in the centre of this world ; every line drawn from the circumference , strikes us to the heart , and so affrights us . Turn which way we will , terror meets us , fears encounter us . Hereat the naked soul appal'd , yields ; unless informed of a better friend than our own wits , which always are not about us . But Gods gracious presence apprehended in our deepest agonies of fear , brings us off undaunted ; by the light of whose grace we discover things in their native colours , which whilst unknown , amaze us , disturb us . Some things trouble us more than they ought to do , some which not at all ; for the anticipating or avoiding whereof , that rule holds infallibly true , Rebus est demenda persona , pull off the masque of things , then we shall not so fear them . To be quite rid of this passion while we live , is impossible : Christianity or regeneration qualifieth its force , takes it not away ; Some impression will be left in the mind , yet not so deep as will make us despair of succour . For all the variety of Creatures , Casualties , Changes that appear dreadful , there is variety of Aid , flowing from One unchangeable God ; on whom if we rest contented , not overruled with prejudicate opinions , never shall fear distract us . Plura sunt quae nos terrent , Senec. ep . 13. & saepius opinione laboramus , quàm re : I borrow this from Seneca ; Many things terrifie us , and we are oftner vext and pain'd in opinion by furmises , than in very deed by truth . But it is otherwise with the well-inform'd Christian , who ponders all events and examineth the causes ; the defect whereof sets some at their wits end . 'T is ignorance and rashness that makes way for misprision , and misprision for fear . The best things sometimes scare us : Gods merciful goodness , not understood , puts us to a stand ; his very favourable presence , which should move joy , did and shall move fear in some . I do not think there lives that man this day on earth so resolute ; did God appear , not in flaming fire , in thundering and lightening to render vengeance ; but in a soft wind as to Elijah , or as here another way to Jacob , in every respect full of respect , but would be sore afraid . Devout Jacob , whose dream portended nothing but happiness , at the end of his Divine rapture was afraid . What he saw and fear'd , was no other but a welcom prediction of his future glory and perpetual safety ; and yet was afraid . That magnificent greatness and blessed eminency , to which the Lord promised to advance him , left him not undaunted . Yet this must I needs say , he was more afraid than hurt . 'T is a certain truth , though God terrifie his children , yet he harms them not : No disadvantage is taken to undo them by it , but to raise their spiritual fortunes . After the fall of their courage one way , at the brightness of his Majesty ; he puts spirit into them another way , to further their exaltation , thorugh a sense of his mercy . Thus he doth with this religious man , whose fear gave the occasion of my writing .

Here men may admire , so good a man would be taken napping , and then fear , when he had most reason to rejoice . The Father of Heaven did from Heaven look upon him with a benigne aspect , yet he trembles . Observe what ensues , and cease to wonder .

Religious hearts are in a continual awe of God , yet not bereft of comfort . 'T is their blessedness , Pro. 28.14 . that they always fear ; Happy is the man that feareth always : So it is to be referr'd , the well ordering of our conversation aright . Piety puts all things straight in us , that rectifies all the passions of the soul , directeth our hearts to the fear of the Lord , which brings in time a crown of rejoycing . Hence he requires it of us upon our Allegiance to his Supremacie Royal , which should we deny , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , timor . were no less than Rebellion , than Atheism . The Greeks therefore derive the Name of God , from a word that signifies fear ; intimating that God above all must be feared of all , as well as acknowledged . Hereupon the Heathen Latine Poet grounded his invention , Primus in orbe Deos fecit timor ; Fear first made Gods on earth . Divine Truth sometime calleth God by the name of Fear : Jacob sware by the Fear of his father Isaac ; Gen. 31.53 . that is , by that God , whom his father Isaac feared .

If any desire to know what kind of fear this of Jacob's was : I dare not entangle better thoughts , in the perplexing briars of School-niceties , sprung out of the rank grounds of acute Philosophers ; but will use my endeavours to satisfie expectation , by painting out a smoother way , of far less danger , and of more profit .

This holy Pilgrim , as he was deckt with the ornaments of Grace , so was he clogg'd with the infirmities of Nature . As he was of a good heart , so withal ( without disgrace ) of a timorous disposition . His fear might well consist with his goodness : It was not carnal or worldly , arising out of an afflicting distrust of Gods providence ; Nor yet humane , begotten by an excessive desire to this fugitive life ; Nor servile , as proceeding from self-love , so from the threatned judgments of an angry God , for the violations of his pure sanctions : This , with the rest , is sever'd from grace . Gregor. Mag. Ignorat mens gratiam libertatis , quam ligat servitus timoris , saith Gregory in his Pastorals ; The grace of liberty proper to the sons of God , is unknown to the mind tyed to the slavery of a base fear . A Divine calls it Esau's with which Jacob had no medling ; he bought his brothers birthright , not his vices . Jacob's fear was natural , initial , filial : Natural , whereby he declined hurtful objects when presented to him ; initial , whereby for the love of God , he rejected all desire of sinning ; filial , whereby his obedience to the Highest Power was kept sound and entire .

None of the sons of men are exempted from the first , since the first man . The first man had it not actually in his Integrity , because there was nothing to hurt him ; his Apostacie gave it a being in time . Our blessed Saviour the Lord Jesus had it , but without sin : 't was long of sinful men , he was so weak , so infirm : Who foreseeing the bitter Cup he was to drink to the Worlds health , Aug. Enchir. cap. 24. his heart drew back , his soul was heavy even unto death . Austin defines it , Fugitantis animi motum , the motion or passion of a yielding mind , which is no more separable from us than our nature . This makes good that expression of it in the Book of Wisdom , A betraying of the succours which Reason offereth . Wisd. 17.12 . So powerful is our weakness above the strength of Reason , that the very suspition or conceit of approaching evil , puts us oft out of heart . Nothing almost lays open our imperfections to the worlds eye , more than it . Faintness of heart at the sight of unavoidable mischiefs , seifeth upon our choicest metall●d men , upon our most heroick spirits . Wherefore Origen upon the Book of Judges notes it to be . Humanae fragilitatis indioium , Orig. in cap. 7. lib. Judic . Hom. 9. a bewraying note of humane insufficiency . Take it in the excess , it unmans a man , and makes him like a Sword-fish , to which Themistocles compar'd a Coward , which hath a weapon , but wants a heart . Take it in the mediocrity and just temper ; it subscribes to what Reason dictates , and then doth us good . If Religion moderate it , as it allays the ●orce of its corruption , so it gives it a purer essence , and brings us off with a greater grace . This I believe in part was Jacob's case , who frightned with the suddenness of such an unaccustomed spectacle as was presented to his view , gave place to fear , which be knew not speedily how to shun .

Yet without doing Jacob wrong , we may not say , this was his onely fear : but as he was by nature thus inclin'd , so was he by a spiritual emanation of grace above nature , indued with initial fear . All that are born of God , have by the transcendent working of his Almighty power , all that is old in them renewed , and their defects out of the largeness of his bounty copiously supplied with a proportion of grace . Old things are past , behold all things are become new . 2 Cor. 5.17 . Among which [ All ] there is a new Fear , by the secret influence of Mercy at the conversion of a sinner , diffused into the heart , ( that Fear of the Lord , the beginning of wisdom . ) Psal. 111.10 . By it all our desires are cast into a new mould ; so we frame our dispositions to a cor●e● spondency to the rule of justice , Gods will : whereof , as there is some part reserved in his own bosom from the knowledge of man , not to be prayed into ; so there is a● much as concerns us both for faith and fact , in acquiring a future everlasting blessed state , Divino afflatu , by Divine inspiration reveal'd , lest to us in writing . To this an hearty obedience is expected at our hands , which is effected in us , by us ; not by the strength of Nature , that 's corrupted ; but by the power of the Holy Ghost , that 's purely vigorous . When we are thus wrought upon , we become so f● in good , that worldly pers●sions , be they never so plausible , cannot without much reluctation work us to evil . Gods elect , when called , are so altered , by spiritual irradiations in their intellectual part , by unresistible motions in their concupiscible ) that the whole bent of their desires , of their thoughts , through begun fear , looks directly at the glory of their Maker . Heavenly considerations do so affect them and an actual sense of Gods goodness doth so transport them ; that the Serpent like insinuation of the World , the Flesh , the Devil , fastens not on them , without oppugning what disple seth God . Sin is loathsom , as making them abominable to him ; Piety delectable , as procuring favour from him : His love rightly conceived of them , and their expectation of highest preferment in the Heaven of heavens , makes them fear ( lest they should lose both ) to offend him that dwelleth there . So zealous is their care , through a sense of misery ; so affectionate their fear , through a sense partly of mercy , and of justice partly ; that they become Argot eyed to look about , lest they be foully overtaken with the pollution of sins running source , What through infirmities , which make them uncapable of perfection in this life they cannot accomplish , they through this holy fear compass in desire ; which of God is graciously accepted , accepting the good will for the good deed . After this manner was Jacobs mind first moved with a multitude of ambiguous thoughts , surprised , fearing he had offended through an unreverend incivility . His rushing into that place without requisite preparation , where he received an heavenly Oracle , and of which he held a reverend opinion , as being the House of God , begat in him such a strong suspicion of respassing , that he was afraid . Yet not so , as to have been diffident of Gods mercy , or in an academical suspence of his favour , to have grown desperate ; but his fear was prudently tempered with three pure Ingredients , growing in the Paradise of God ; Faith Hope , and Love . That fear therefore which was in him at first imperfect and initial , by the mixture of these graces with it , acquired perfection in him and became filial .

Comparatively alone are things on Earth perfect ; Absolute perfection is not here ( no not in cases spiritual ) to be aspir'd unto ; that 's for Heaven . What the Apostle writ to the Corinthians , cometh to pass as well here below , as there above ; When that that is perfect is come , 1 Cor 13.10 . then that which is imperfect shall be done away . So initial fear , which by multiplicity of acts proves in time habitual , comes to that height of excellency , that it is made filial ; which also usher'd in by servile and initial causes them to cease , and does all it self : Not unlike the Dictator in Rome , who ruling , 1 Joh. 4.18 . Timorem scilice● servitem illum , non amicalem . other Officers did nothing . Divine John seeing the Saints love to be full of confidence , concludes it perfect , and that perfection to exclude fear ; Perfect love casteth out fear . This perfect love is coincident with filial fear , which is of the children of the Free-woman : The fear that it expels , is servile proper unto vassals , and is but of Hagars brats . Rom. 8. We have not received ( saith the Doctor of the Gentiles ) the spirit of fear to bondage , but of freedom . They that are the freeborn of Heaven , Denizens of the New Jerusalem , are free from pannick terrors ; whereunto , through the thundring threats of the Law , slaves alone are subject , and for which Devils tremble . That ignoble brood of the Bondwoman , who have no heart to serve God , have no heart to come boldly to him ; base spiteful fear captivating their senses , makes them flinch and decline his presence , who allotteth to the slavishly fearful , Rev. 21.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , their part as the lake that burneth with fire and brimstone , which is the second death . But whose hearts are planted in a noble height , being descended from the most High , ravish'd with a loving fear of Divine Majesty , scorn baseness , and through fire and water , neglecting themselves , run to do him service .

Glorious are those attributes , where with this above all other Fear is honored . It is said to be filial , where of Bernard gives the reason , Quia non timet Deum , quasi servus crud●lem dominum , Rern● de timore Dei . sed quasi filius dulcissimum patrem ; Because who hath it , fears not God as an offending servant a severe master , but as a gracious son a most indulgent father . Not without Apostolical authority is it reputed Evangelical ; because wrought by the Gospel the law of liberty , and subject to the Spirit of freedom . For good cause it is reported chaste , as is observed by learned Zunchy , Zanch. lib. 1. de Relig. Quia , qui sic timent , castum habent cor ; For who are so given , have a chaste heart toward God , they fear him as a good wise her loving husband , only out of love , faith one . Weemse . In Psal. 18. Hierom graceth it with the title of holy , for that it is a sacred quality peculiar unto Saints , through the propitious infusion of the Most Holy One of Israel . Spiritual vigilancie over all our ways in our Christian deportment toward God and toward man , springing from it ; moved a conceited Friar to call it , Ostiarium anima , the soul's Door-keeper . As it admits not the Malignant spirit to break into the soul , as it expelleth all unruly motions and unmannerly behaviours , in the sight of God ; as it beats back and shuts the doors against all importunate suggestions of the black Prince of darkness , and impious practices of malecontented sinners : so it opens the everlasting gates of the immortal soul , for the King of Glory to come in to take possession . 'T was truly spoke of Siracides ; They that fear the Lord , will keep their hearts , to wit , to receive him . To express what happy security we enjoy by it in the state of Christianity ; it is compared to things made for strength & defence : Timor nihil aliud est qu●m murus , & munimentum , & turris inexpugnabilis● Chrysest. Cypr. It is only a wall , a bulwark , an invincible tower . To descend lower ; Cyprian makes it fundamentum & firmamentum spei & fidel , the basis , the stability of hope , of faith , There is good ground for this assertion ; Take but it away , faith and hope fall . I appeal to Bernard ; Omne virtutum aedificium , &c. Let the building that consists of all Vertues , want it , and ere long 't will shatter into pieces . Airship without an anchor on the Ocean , Bern. is in danger of being overwhelmed with the proud waves ; so the soul without this fear . If a Pope's word be of any value , a●i● is when he tels truth , Gregor. 22. then shall that of Gregory pass , An●hora mentis est pendus timoris , The souls anchor is the weight of fear . Wherefore Sirach's son did not amiss , in allotting the highest place to them that fear God : Oh how great is he that findeth wisdom ! yet there is none above him that feareth the Lord .

I know not how true it is , that fearful-natur'd men are the most witty ; But I am sure , the filially-fearful are the best religiously affected , the most wise ; for they walk surely to the height of Heaven , where they are crowned Kings without end . Here Jacob is to be found to his immortal praise ; who while he lived , lived in awe of God like a son ; now being dead , hath a sons portion in a better countrey . And thus Jacob was afraid .

Aquinas , Rome's Angelical Doctor , gathereth out of Philosophical traditions , Aquin. two causes of fear , Amorem & Defectum , love and weakness . Love in it self is strong where true , but withal fearful ; if fix'd upon an object not yet obtained , but hoped for , though upon good presumptions , 't is in fear of being croft ; If fully possest of what it did greatly desire , 't is in fear of losing it . The more violent this affection is , upon the least appearance of a succeeding cross , the more perplexities it raiseth , and worketh the soul into many rending and jealous cogitations . Infomuch that good men , because somewhat inclin'd to evil , are afraid of missing their he avenly purposes wherewith they are deeply enamored ; and when they have found God here beneath , whom above all they love , yet because they are not free from provocations , they fear to be deprived of him . Never did Heathen Poet sing any thing more truly , than did he that left this behind him in this , Ovid. Res est solliciti plena timoris amor , Love is a thing full of vexatious fear . Hence issue those careful thoughts wherewith the heart is cumbred , in plotting a perpetuity of that union love hath wrought .

Weakness again , and inability to resist and overcome what may hurt us , lays us open under sundry fears . Infinite are the events , which because not usual , prove inductions unto error . And such is the impotency of frail man , that through the consciousness of his natural defects , he is soon dejected . Let him have what his heart can wish on earth , yet is he heartily afraid he shall not keep it long . The thought of a greater Power than is in him , raiseth such a dusky cloud of doubts , that he is not so well pleased with the sight of his present happiness , as troubled with the expectation of a dismal change . So variable are our earthly courses , that as they afford us no sure footing , so neither can they establish unto us any permanent content . 'T was the royal word of a wise King inspired of God ; Eccles. All is but vanity and vexation of spirit . And the King his father delivers it as the property of the wicked , to fear where no fear is . Psal. 53. When the understanding is infatuated with carnal delights , when the judgment fascinated with sinful pleasure ; what marvel though man become pusillanimous ? This is the condition of transgressors ; A glimpse of danger is able to make them stagger like a drunken man ; or like a Prodigie , put them to an amazed stand , with a Ne plus ultra . The regenerate themselves are subject to the same passion , though not in the like measure , nor the like manner : They commonly stand upon their keeping ; into whose hearts fear enters not so suddenly ; yet enters , but daunteth not , deads not ; clear Reason and sure Religion preserve them from astonishment . Let Satans fiery darts of temptations flie in their face , they fear , but little , ( flesh and blood will a little tremble ) but their hearts are not wounded . Hence therefore are they so ready to encounter them , Zanch. because confident of a glorious issue . Let the Chiefest good , God , appear to them in unaccustomed forms , and manifest his propitious presence in an unwonted manner , they cannot but fear ; so awful is his Majesty , so weak their nature : But when once well acquainted with the ways and courses of the most High , grace fortifieth their hearts , and maketh passages extraordinary proceeding from him , seem familiar , at least to them not so full of dread as to others .

Briefly , to be more distinct , Love and weakness beget fear : The love of God , sear initial , filial ; the love of our selves , and weakness , fear natural ; weakness and love of the world , fear carnal , humane , servile . So then , Jacob being strong in love with God , which was the act of grace ; weak in himself , which was the propriety of his nature ; was naturally initially , filially afraid .

Tender is the disposition of men sanctified ; their affections , thoughts , actions , are for the most part carried in a constant motion , within the verge of a religious Providence . If peradventure things , though good , happen out of course beyond expectation , they suspect their own indignity in a fear of offending . The issue at first sight they see not , yet hope the best , and in that ●ope are afraid . Just Jacobs case .

He was afraid , Musculus . faith Musculus , because he lodged there that night without a religious regard ; He dreamed not of the sanctity of the place , before he was in it . Little did he think that God was there , as he was ; but as he was there , Jacob knew that honour was due to him , which was not vouchsafed him , whence proceeded his fear . Which may warn us , that wheresoever we are , we be religiously behaved , as in Gods eye ; more especially where in token of his love , he favourably sheweth himself . Calv. in loc. This demeanour of this holy Father ( as one saith ) condemns him of rashness ; ( if not , why should he fear ? ) but extolleth the goodness of his gracious God , who was found of him , where he sought him not . One renowned for learning , judg'd that Jacob hereby modestly intimates , more was got than in modesty his hope durst to aspire to ; which as I take it , was the judgment of ingenious Bernard : Bern. in dedic . Eccles. Miratur Jacob , & dignationis magnitudinem expavescit ; Jacob admires , in his admiration is abasht at the greatness of Gods loving kindness . 'T was strange to him , that the Supreme Majesty would hold him in such reputation , as so friendly to reveal himself to him , or to make such large promises of grace , as he did ; which his best endeavours could never compass to merit . I think , Jacob thought not the news to be too good to be true , God told him ; but too great for a sinful creature to receive from a spotless Creator . However , beside the glory and largeness of the Promise , the rarity of the Apparition did put him into a religious extasie , being unacquainted with the Lords designs , or with his manner of working .

But soft a while ; Should not Jacob , ( the Almighty thus freely opening his heart unto him ) rather rejoyce , than be afraid ? Is it fit he should be muffled up in a pitchy cloud of dejecting fear , who ought to be clothed with the bright garment of refreshing joy ?

Surely , did the dead ashes of this grave Father revive , his reply ( I believe ) would be to no other purpose , Paraeus in lot . than that of that famous German Divine , whom the best learned honour in the dust : Sancti quidem laetantur patefactionibus Dei , sed cum timore & tremore ; The Saints indeed rejoyce at the gracious presence of the Lord of glory , but 't is with fear , with trembling . When the Majesty of God , who is a consuming fire , approacheth neer ; although his mercy raise up their spirits to an height of joy ; yet the experience of their unworthiness , and the exquisite sense of their manifold infirmities , beget in them a shivering fear , and that fear humility . Cicero . Cicero , Pagan Rome's chiefest Orator , averred as much of that fear Nature did possess him of . And by the best Divine France ever bred , the fear bred by Religion , Calv. in loc. is entituled , Piae submissionis magister , the master of a pious lowliness . Neither is it without reason , God makes his servants to rejoice ( as the Prophet speaks ) with trembling ; but that in an obedient subjection and denial of themselves , Psal. 63.3 . they might embrace and depend upon his favour , better ( as King David saith ) than life it self .

Thus having vindicated good Jacobs credit , from the unjust taxe or hard censure of the severest Criticks ; I may make this Application , To the Perverse Malefactor . Penitent Delinquent . Setled Christian .

Perverse Malefactors must efther fear , or perish ; Necessity is laid upon them to perform the one , or undergo the other . If through a careless security they shake off all fear of God , I see not how they can decline Divine vengeance . Wherefore as the Spirit of God terms them children of disobedience , because of their obstinate rebellion ; so , because thereby they make themselves liable to his eternal indignation , Ephes. 2.3 . are they called by the same Spirit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , children of wrath ; whereupon the Lord challengeth vengeance unto himself , Nemo crimen gerit in pectore , qui non idem Nemesin in tergo . Nemesis dicitur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quòd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vengeance belongeth unto me , and I will recompence . As sure as he is in heaven , if sinners will not filially fear him for his mercies , he will for his justice make them slavishly fear him with a vengeance . Look then to your tacklings , ye that without fear or wit hurry into manifold impieties : Ye heap up wrath against the day of wrath , when not a glimpse of comfort shall be vouchsafed you . Let the loose Epicure glory in his joyous voluptuousness ; let the licentious Libertine exult in his ungodly courses ; let the miserable Wordling rejoyce in his Idol-god of Gold ; let the luxurious Adulterer whose wandring eye sparkles at the sight of a fond Beauty , prostrate himself at the shrine of his bewitching goddess ; let the revelling Drunkard beset his soul with continual exhausting of intemperate Cups , let the light-finger'd Pilferer and deceitful Tradesman , with sleight of hand in false weights of measures , inrich himself , to the impoverishing of others , let the debaucht Blasphemer , who with execrable oaths tears God and the Son of God in a thousand pieces , triumph in his unrighteous dealing ; let the sacrilegious Sabbath-breaker , who makes that day the onely day of his repast and unlawful dalliances , cheer up his heart the best he may ; let the irreligious Prophaner of the sacred Temple of the Lord , who buyes and fells within the holy limits , cheer up himself with his ungodly gain ; let the griping Officers , whose unjust exactions had wont to creep in under the modest cloke of voluntary courtesie or fair consideration of a befriended expedition , now come like Eli's sons , Nay , but thou shalt give it me now , and if not , I will take it by force , Hall , in conscion . in Act. 2.37 . — 1 Sam. 2.16 . In a word , I should be infinite , should I insist upon particulars ; Let the legal Thefts of professed Usurers , the crafty Compacts of slie Oppressors , the conniv'd at Idolatry of superstitious Papists , dare throw down the gantlet to Justice , and insolent disobediences do so to Authority , without the fear of God : yet for all this shall these come to judgment , when base fear shall so seise upon their confounded souls , that they shall in vain cry to the hills to hide them , to the mountains to cover them , from the presence of the Lord . Jeer not at this , ye obdurate sinners ; Ask not in derision the Disciples question , in a worse sense , Domine , quando fient haec ? Master , when shall these things be ? Believe ( Christians ) the time 's at hand , when all impenitent offenders , and flie fellows , void of Jacob's fear , shall receive their doom , to be sent as into utter darkness , so into unquenchable fire .

Next , Penitent sinners must fear the Almighty , ( hence a token of their conversion ; ) but not despair : Whose fear , albeit it be somewhat servile at first ; the nature of it is changed into a better condition , or abolished . They are led ( saith one ) by the Spirit , from the fear of Slaves , through the fear of Penitents , Chrysoft . to the fear of Sons . Hence faith Chrysostom , ( doubtless upon this gradation ) Geheunae timor Regni nobis adfert coronam ; The fear of Hell , which is servile , brings us at length a Diadem of glory . Be not ye therefore in a melancholy mood dismaid , ye afflicted souls , humbled in the sight of God for sin ; The true fear of God , it advanceth you to perfection . Doubt not to be encountred by a strong opposition ; yet fear none but that God , that can cast both soul and body into hell . A truly Noble spirit reported , That who feareth the most High , feareth neither flesh nor blood , principalities nor powers , the rulers of the darkness of this world , nor spiritual wickedness in high places . Origen gives the reason ; Origen . Non corporis robore , sed fidei virtute pugnatur ; non jaculis ferreis , sed orationum telis victoria quaeritur : We fight not by the strength of body , but of faith ; we conquer not with darts of steel , but of prayer . Let not your heart be troubled , neither let is be afraid , said Christ to his Disciples , say I to you . The worldlings fear disturbeth the souls quiet , and putteth the conscience in a manner out of frame : But Jacobs fear , which is the fear of God , is that , to which with David we must be ever devoted , Psal. 119.38 . For take it upon the word of a King , Holy and reverend is his Name , Psal. 111.9 .

Last of all , The setled Christian must fear the Highest Power ; but as a son a father ; from whom , with Adam , he must not flie and quiver . 'T is for a godless heathen Emperor , through the horror of a guilty conscience ; to run under a bed at the noise of thunder , Gods voice : 'T is for a proud Felix to tremble , when the last Judgment is urged : 'T is for a Simon Magus his heart to quake , when rebuk'd for the desire of a Simoniacal purchase : It did well enough become desperate Judas in an humour to hang himself out of the way , for his treachery to his innocent Master ; fear and despair did drive him to his wits end . But he that is confirm'd in Christianity , is of a far better resolution , and more gracious temper . If he offend ( as who doth not ? ) he is not , as are some ungodly , high-minded , but hath learn'd of the Apostle , rather like a good child to fear ; Nor as others hopeless , but is both an importunate suiter unto Heaven for mercy , and withall zealously addicted to Pauls exercise , Act. 24.16 . which is , to have a good conscience void of offence , toward God and toward men .

In one word , From Jacob's fear in coming unprovided into that place , which he imagined to be the house of God ; Learn we when we come into the house of God , Eccl. 5.1 . as the Preacher warns us , to keep our feet from rushing unadvisedly into it , our ears from listning to what doth not become it , our tongues from uttering any thing rashly in it , our heart from hastily conceiting either superstitiously or prophanely of it , the whole man from unreverently abusing it ; 't is the gate of Heaven .

And here I make a stand . God in mercy grant us his Peace to settle our unquiet minds , his Spirit to rule our untamed hearts , his Joy to solace our afflicted souls , his Grace to rectifie our disordered passions , his Fear to restrain our unruly wills ; That by his Peace we may rest in quiet , to his Spirit we may yield obedience , with his Joy we may be ever cheered , in his Fear we may live , and die to live with him for ever . To whom , Father , Son and Holy Spirit , be ascribed all honour and glory , by Angels , by men , in heaven , in earth , world without end● Amen .

ORDINE QVISQVE SVO ; OR , THE Excellent Order . 1 COR. 11.3 . But I would have you know , that the head of every man is Christ ; and the head of the woman is the man , and the bead of Christ is God .

GOD is the God of order , and he will have not only some things , but all things done in order ; he commands order , commends order , delights in order , and will have order both in Substantials and Circumstantials , in Reals and in Rituals . 'T is the Devil who is the Author of disorder and confusion ; he knows if order go up , his Kingdom must go down , and therefore he doth his utmost to hinder it . Omne ordinatum pulchrum . Cant. 6.10 . Order is the glory of all Societies : A well-ordered Family , Army , City , are comely sights . It makes the Church fair as the Moon , clear as the Sun , and terrible as an Army with banners , Hence God hath set an Order in heaven , an Order in Hell , an Order amongst Angels , an Order amongst the starres , an Order amongst Rational creatures , an Order amongst sensitive Creatures , the very Bees have a King and ruler over them . And as it is the glory ; so it is the safety ; Take away this , and we shall be all in confusion ; if there were not an Order in the Sea , it would over flow the land , and drown all . The air would poyson us , the creatures destroy us , and every man would destroy another . It s good then or every man to be bound , the best are but in part regenerate , and being left to themselves , may fall into dangerous sins and errors . shall therefore insist upon that which is here by the blessed Apostle propounded , viz. A pattern of the most excellent Order .

This Portion of Divine truth is divided into three heads 1. The head of every man , which is Christ . 2. The head of the woman , which is the man . 3. The head of Christ , which is God .

For the First . The head of every man , which is Christ ; No man is excluded from subjection unto him , in regard of his universal dominion , and that imperial power , by which he ruleth all creatures ; after which manner he is the head of every wicked man also , and of the Devils themselves ; which thing they do beleeve , and at which they tremble . But yet in a more peculiar manner and crytical sence , he is the head of every man that is elected to life , in regard of his special dominion ; called Dominium officii , the dominion of his office , whereby he ruleth in the Church of God , in which manner he is the head of every man only , that is a lively and real member of his mystical body , inseperably united unto him , by the inviolable bond of the spirit of grace , whether he be Jew or Gentile , Barbarian or Scythian , bond or free , rich or poor .

Whereupon issues this consequence , that Christ being the head of every true member of the Church . He is also the head of the whole Church . Concerning which , these two points are to be handled ; 1. According to what nature . 2. In what respect Christ is the head of the Church .

As for the first point , Christ is the head of the Church according to both natures , both his divine and humane , both which are two springs , whence do flow several Observations . In that Christ as God is head , I Observe , 1. The perpetuity of the Church , the gates of hell shall not prevail against it . 2. That with all reverent respect , obedience is to be rendred by us to Christ in all things . 3. That albeit Christ be ascended to his Father and our Father , to his God and our God , yet is not the Church left destitute of an head on earth ; for heaven and earth is fil'd with the glorious Majesty of his Deity , and the Church with the special presence of his Spirit

In that Christ as man is head of the Church , I Observe , 1. That his affection to us is intimate , the sence of our miseries in him accute , and he most prompt and inclind to help us in all extremities . 2. That we may solace our selves , wipe away all teares from our eyes , and banish all sorrow from our hearts ; for that nothing is left Satan to triumph for over us , being that Christ in our nature hath overcome Satan .

As for the second point , In what respects Christ is the head of the Church ; My meditations are grounded upon the relation which the head hath to the members , and this consists , 1. In a discrepancy and distinction from the members . 2. In a congruity or agreement with them .

The relation of a natural head to the members , doth consist in a discrepancy ; which is four-fold , 1. The natural head differs from the members , in regard of eminence and dignity ; so Christ from the Church and every single member thereof , for he is God over all blessed for ever . 2. In regard of perfection ; so of Christs fulness do we all receive . 3. Thirdly , in regard of Government ; so Christ by his Spirit ruleth in the hearts of the faithful , and they are at his service . 4. In regard of influence ; so there are infused in the soules of the elect , the divine and heavenly motions of grace from Christ , through whom they are able to do all things .

It consisteth likewise in a congruity and agreement ; which is three-fold , 1. The head hath a natural conformity with the members ; so Christ as man with every one of the Church , we are of his body , of his flesh , and of his bones . 2. The head and members do agree in ordination to the same end , conspiring together for the preservation of the whole entire ; So Christ is now in glory , and the Church presseth forward to that eternal blessedness , which in the day of perfect redemption , they shall with Christ be actual possessours of . 3. The head and the members do agree in contiguity ; so there is a spiritual contiguity effected by the supernatural operation of Gods Spirit , betwixt Christ and his mystical body , whereby they are made one ; they that are joined unto Christ are one spirit : 1 Cor. 6.17 . And hence those supernal graces , whose original is God , are with the more facility more copiously diffused , and the life of grace with heavenly inspirations , the more amply distributed to each part ; the power of which diffusive distribution , principally resideth in Christ the head , from whom the prime act of all transcendent information doth proceed .

For further illustration of this first ; Christ is the head of the Church . 1. In all places . 2. At all times . 3. In every state and condition considered . 4. In all Authority .

He is the head of the Church in all places ; for he is every where ; the Deity cannot be excluded , neither yet included . All places are full of him , and yet all places do not comprehend him ; he is free from the limits of local circumscription , and yet every where present . Go from his Spirit we cannot , Nocte latent mendae , sed non Deum . Dco o scura clarent , muta respondent , silen●um con●●it●tur . faith an Ancient . we cannot fly from his all-filling presence : if we ascend into heaven he is there , if we descend into hell be is there , if we take the wings of the morning and dwell in the uttermost parts of the sea , even there shall his hand lead us , and his right hand shall hold us ; darkness shall not cover us , darkness shall not hide us , the night shall be light about us ; for to him the night shineth as the day , Psal. 139. An uncontroulable demonstration of this ubiquity and special presence of Christ in Spirit , is the universality of the Church , which is not comprehended ( as heretofore ) within the narrow bounds of Jury ; or the circumference of one Kingdom ; but the uttermost parts of the earth are his possession ; his call hath been heard in all Lands and all Nations . The sound of the Apostles Doctrine concerning the Kingdom of Christ , Rom. 10.18 . went into all the Kingdomes of the earth , and their words into the ends of the world . Vitra Garamantas & Indos protulet imperium , all sorts of people are in subjection to his dominion . This was intimated to Peter in a vision ( as is by some wittily observed ) Act. 10. Where he saw heaven opened , and a certain vessel descending unto him , as it had been a great sheet , knit at the four corners , wherein were all manner of four-footed beasts of the earth , and wild beasts , and creeping things , and fowles of the aire . The vessel knit at the four corners , did denotate the universality of the Church , the four corners of the vessel answering the four corners of the world , East , West , North , & South . The several kind of creatures in it , call'd by Peter unclean , but by God cleans'd , signifies the Church of God collected out of all Nations and conditions of men , purified with the blood of Christ , and sanctified by his Spirit . Wherefore , pious was that conclusion which Peter hence deducted , that in every Nation he that feareth God and worketh righteousness , without respect of persons , is accepted with him . We read , Mat. 24.31 . that at the end of the world , Christ will send forth his Angels to gather together his Elect from the four winds , from one end of heaven to the other ; which infallibly is a significant expression of the dispersion of Gods Church through all the quarters of the world . We may yet ascend higher , Christ is not head on earth alone , but in heaven also , every sainted and glorified man is a triumphant member of this body of Christ . Thus Christ is the head of the Church in all places .

He is also the head of the Church at all times . 1. Before the law ; for then the Patriarchs our forefathers enjoyed the benefit of the same glorious promises made in Christ Jesus ; that we now do ; only the circumstance altered , they believing that Christ should be incarnate , we that he was . 2. Under the Law ; for all the ceremonies , services and sacrifices , at that time , had reference unto him , without whom they could do nothing . It were through Christ they were vigorous , and for his sake acceptable to God ; and the persons for whom the sacrifices were offered , were not respected so much for those sacrifices , as for the Principal intended by them , Christ Jesus . So that his Spirit was in the faithful then , elevating their souls to more sublime objects , than there presented to the outward view ; and guiding their actions to an higher end , than there appearing . 3. He is the Churches Head after the Law , under the Gospel . For by the Gospel , the power of God unto salvation , and by his holy Spirit leading us into all truth , and filling us with all eminent graces and Celestial benedictions ; he governeth the Church Gods flock , conducting them to that Kingdom , which for them he hath purchased with his precious blood . And having since his manifestation in the flesh , confer'd upon his people a more ample proportion of gifts : the assurance of these dayes in Christ , and happy communion with him , is more apparent than ever before . By him we have accesse unto the throne of grace ; by him we are made partakers of the divine nature .

In brief , he is the head of the Church , by an unrevokable constitution from all eternity , and so unto eternity shall last . No Pontifical competitour can put him by it ; no proud Prelate of Rome can partake of this honour proper to himself , and which he will not give unto another . Thus he is the head of the Church at all times .

And he is the Churches head in every state and condition ; whether we consider his state , or the state of the Church . 1. If his ; he was head in the state of his humiliation , whilest he was conversant among us here on earth ; so is he now in his state of exaltation unto glory , sitting at the right hand of God the Father . 2. In the state of the Church , let it be in what state it may be , Christ is the head thereof , who will be with it even to the end of the world ; in prosperity , in adversity , in plenty , in poverty , in a wastful persecution , in a flourishing peace Christ ruleth it , Christ protecteth it . And it being collected out of divers nations , sects , vocations and conditions of men , Christ doth respect them all equally , not for any sinister or worldly respect preferring one before another , but receiving all in the bowels of mercy into one mystical body . For of a truth , he hath no respect of persons ; the outward or contingent conditions are not reflected upon , but into whom the supernatural qualifications of the Spirit are infused , be they Lazarusses or Vivesses , be they Kings or Beggars , be they Jews , or Turks or Indian , Christ Jesus is their head .

Last of all , Christ Jesus is the head of the Church , in all authority . It is his own voice that said , All power is given unto me both in heaven and in earth . Undependent supremacy is proper unto him . Hence is he stiled by St. John in the Revelation , the King of Saints , he exercising dominion over them ; and they promising , professing , performing all lawful obedience unto him . In the 2. of Hebrewes , 10. he is termed the Captain of our salvation ; which may have allusion unto that , Josh. 5.15 . where he is called the Captain of the Lords host : who , as he beats down our enemies before us , unweaponing them , and dispossessing them of all forcible lability to lift up their heads against us ; so doth he environ and surround us about with his special grace and ever operative Providence , as that we do obtain a most secure convoy to the land of the living , which is the inheritance of the Saints in glory . Life and death are at his most just diposing , and none are exempted from awful subjection to his imperial Scepter . His authority reacheth over all , and the limits of his jurisdiction extend as far as his alsufficient and unresistible omnipotency . Thus Christ is head of the Church in all places , at all times , in all states and conditions , and in all authority .

I put a period to my discourse on this head , passing over to the next , the womans head ; And the head of the woman is the man .

The surpassing wisdom and power of the infinite Creator , having made woman an help-meet for man , whom he made ruler over all his creatures : when he made him , implyed by the subject-matter out of which she was made , mans soveraignty over her . So much also is intimated by the priority of time , wherein Adam had being and existence before her ; upon which ground the Apostle frames this speech , I suffer not a woman to usurp authority over the man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Tim. 2.12 . for Adam was first formed , then Eve : who in the processe of time becoming a pernicious help unto him , by the cunning sleight of the subtil serpent ; wrought both their own overthrowes . Whence the Apostle by way of Argument maintains mans principality over the woman , Vxor mea tota in fermento est . Said he in Plantus . proceeding thus , vers. 13. and Adam was not deceived , but the woman being deceived was in the transgression ; whereof the woman being convicted by the righteous Judge of all the world , to whom the secrets of all hearts are open , in express terms delivers this positive and resolute determination of the case , to put it out of all question ; Genes. 3.16 . Thy desire shall be to thy husband , and he shall rule over thee . God , the first Author of the sacred bond of Matrimony , hath by a definitive sentence ordered that the man shall be the head of the woman , the husband of the wife . In token whereof it was the custome among the Hebrewes , that the wife , when first presented to her husband , covered her head with a vaile . Rebecca took a vaile and covered her self , Genes. 24.65 . and for this cause ( namely in sign of subjection ) ought the woman to have power over her head , 1 Cor. 11.10 . where by power , Over all Muscovie ; it is a custome observed that a maid id time of woing sends to that suiter whom she chooseth for her husband , a whip curiously wrought by her self , in token of subjection unto him . Heyl p. 347 Numb , 5 . 1● . the Apostle understandeth a vaile . Should any ask the question , why he doth denote this vaile by the name of power , especially seeing it was in token of subjection ? I reply , that the Apostle being an Hebrew of the Hebrews , might have respect unto the Hebrew word Radid , signifying a vail , which is derived from the root Radad , to bear rule and authority ; and so might use the Greek word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 power ; in the same sence the Hebrews did . And intruth , what was this subjection to the husband , but a kind of power and protection derived unto the wife , in comparison of her former state of virginity . Wherefore in case her husband were jealous of her , among other tokens of sorrow , she was commanded to stand at her trial , with her head uncovered ; intimating thereby , that if she could not then clear her-self , she was from thence forward deprived of all power , which before she enjoyed by her husband .

Now for further satisfactory information in this point , my discourse shall be divided into two rarts . 1. The one containing the respects wherein the man is the womans head . 2. The other the mutuall good offices to be performed by both to each other .

For the former , the man is the head of the woman ;

1. In respect of discrepancy flowing from the several properties of an head , differencing it from all and every singular part of the body .

2. In respect of congruity and agreement , effected by a uniformity radicated and established in the very nature and essence of the head and members , by the immutable law of the Omnipotent God .

As for the first , the respect of discrepancy ; it is fourfold . The head differs from the members , in regard of eminency and dignity ; so man from the woman : hence the government of the woman is committed to the man . Equity pleads for it ; for from him she first received her nature , her name , her honour . Her nature , she was framed out of the rib of man , and 't is a Maxime in the art of reason , that Causa est potior effectu , the cause doth exceed the effect in excellence . Her name , she shall be called woman ( saith Adam ) for she was taken out of man . Her honour , in that she is one flesh with man ; they both shall be one flesh : from which unity doth issue a communication of honour . For if one member be honoured , all the rest rejoyce with it , faith St. Paul ; and good reason , for the honour given to any member or the head , is not so proper to it , but that it is participated to the rest , causing an effluction of joy in all . So that what proportion of honour the woman is possessour of , it is derived from the principal in man , to whose superintendency the woman by divine institution is subject ; for the man was not created for the woman , 1 Cor. 11.9 . but the woman for the man .

The head differs from the body in regard of perfection . There are more absolute endowments , and perfections of greater excellency in the head , than in the other subordinate parts . None ( I presume ) but a brainsick man will impugne this assertion ; nor the consequence of it , but a self-will'd woman . Thus in man there is a confluence of more eminent qualities and rarer parts than are in the woman . The temper and constitution of his body is generally and naturally more solid , his ability in feates of activity more vigorous and substantial ; wherefore the more apt for industrious labour . It is a Positive Principle in Aristotelical Philosophy , Aristot●● . that faemina est mas tantum occasionatus seu imperfectus , woman is an imperfect man , whose generation or production is not intended by nature , but contingent , occasioned either by the debility of an impotent natural agent , or the imperfection of an infirme Patient , or the indisposition of the ill-affected matter , or some transmutation thereof proceeding from eternal causes . But let the naturalist yield me the like liberty of my thoughts , as he for himself doth challenge to his own ; There is no great glory purchased to man by the undervaluing of woman : questionless God having made woman as well as man , intending thereby mans good ; nature , the ordinance of God , Aquinas . doth really intend the generation of woman . Aquinas moderates the matter thus , That universal nature doth intend the production of woman , because it looks to the main chance , the preservation of the whole universe ; but the●e is no such intention in particular nature , Durand . but the contrary ; which Durand another Schoolman denies , for the intention of particular nature is but subordinate , not opposite to that of universal nature , both aiming at tht same end . For mine own part ( lest I be censured to be unnatural to my Mother ) I side with Durand for the woman ; howsoever , the woman must yield to man that superiority generally in bodily perfection whereof she is not made capable .

Furthermore , if you view mans soul , you shall find sounder and more accurate intellectuals in him , than in woman , the vivacity both of his speculative and practical understanding is far more exquisite in comparison . Those inorganical operations of mans spirit , and abstract notions of his intellect , that have no dependances upon material or corporal substances , are more highly elevated , and have most commonly a more noble object , than woman can comprehend . His invention is more various , his judgment more fixt , and setled , than the invention , than the judgment generally of woman is ; his resolutions are lesse subject to alteration , and his will follows the undeceiveable direction of right reason , more close at the heeles , than hers doth . Thus in regard of perfection man is the head of the woman , who is term'd by the Apostle in this regard the weaker vessel .

The head differs from the body in respect of rule and authority : Every part of the body is guided by the head in voluntary actions . So is the man to govern his wife ; he shall rule over thee ( saith God ) to the woman of the man : but neither making her his slave , nor his servant , but his bosome friend and close companion : and she must be willing to submit her neck to the yoke of obedience in all matters of indifferency , lest she deserve the infamous title of an unruly and disordered wife . Head-strong fancies grounded but upon superficial appearances , must not interpose themselves , nor attempt to draw another way ; but at the appearing of sufficient reasons ( which proceeding from the man , may be in a better interpretation term'd head-strong ) must vanish away . Hence let the judicious man learn to rule his wife , and the well-disposed woman learn to obey her husbands will : that it may not be said , what I oft heard men complaine of , that the wife is the husbands master .

The head differs from the body in regard of influence . From the head there is an influx of animal spirits into the parts of the body , whereby they are capable of fence and motion . So there is a power derived from the man to the woman , for the dispatch of all domestick affairs and oeconomical employments , towards the supportation of life and well-being . Beside , what powerful influence is derived unto her , for the inlarging of their house with an off-spring generated out of their own loines ? And thus man is the head of the woman , in respect of that sourfold discrepancy which is betwixt the head and the inferior parts .

As for the latter , Man is the head of the woman , in respect of congruity ; which is threefold . The head hath a natural conformity with the members ; both have the same nature . So man doth agree with woman in specie , though he differ from her in sexu . Adam said of Eve , that he was flesh of his flesh , and bone of his bone ; and therefore ( saith Moses shall a man leave his Father and his Mother , and shall cleave unto his wife , and they shall be one flesh . This is a great mystery ( saith Paul ) which is a resemblance of a greater , the union of Christ and his Church .

The head and members do agree in ordination to the same end , and joine their forces together for the attaining thereof . So the husband and wife do mutually concurre in bending their endeavours to the same scope . They are bound by a solemne promise and vow , to uphold the Christian reputation and civil credit one of another . The end in this Matrimonial contract , where two are mystically contracted into one , propounded and aimed at , is threefold ; denoted in the form of Solemnization of Matrimony , 1. The procreation of children , to be educated in the fear and nature of the Lord , and praise of God . 2. The avoidance of fornication and preservation of chastity , thereby to keep themselves undefiled members of Christs body ; for in this sacramental tye , there is comprehended a firm restriction to curb in the insolent and violent extravagancies of our carnal appetites and lustful affections . 3. The mutual succour and comfort that the one is to afford the other , both in prosperity and adversity . Vae soli , saith the wise man ; there 's no comfort in being alone ; in which regard marriage is commended above a single life .

Woman was made for an help to man , to ease him of part of his labours , of his pain ; hence saith Solomon , A good wife is the gift of God ; no earthly nor temporal blessing is like unto it : Sweet is the harmony betwixt the united couple , who admit no distractions ; for then will they aime at another end , the supream , which will be acquired , Gods glory and their salvation .

The head and the members agree in continuity . So man and wife single themselves out from all the world , and by an indissoluble conjunction until death , according to the Divine Ordinance of God , the first instituter of this Order , are made one : one in body , one in affection , by a loving consent on both sides , Ephes 5.3 . They two shall be one flesh , saith Saint Paul , and he that hateth his wife , hateth his own soul , which in nature is most monstrous . No earthly unity is comparable to this . Where whom God doth thus joyn together , let none attempt to put asunder ; it was never the intention of the prime efficient of this sacred Ordinance , that who were lawfully knit together , hand-fasted , and heart-fasted , should be ever parted or really dis-joyned ; but should continue one and the same unto their dying day . Ephes. 5.23 . Sic equidem ab initio , so ( I am sure ) it was from the beginning . Thus the husband is the head of the wife , as Christ is the head of the Church . And thus much for the first point , in what respects the man is the head of the woman .

The second part of my discourse shall be concerning the Offices , mutually to be performed by man and wife .

I will begin with the wife ; it is the Apostles exhortation unto them , Wives submit your selves to your own husbands , as it is fit in the Lord . Colos. 3.18 . Ephes. 5.24 . And in another place , as the Church is subject unto Christ , so let wives be to their own husbands in every thing . This submission , this subjection doth import three things ; 1. An internal act of the heart , conceiving and acknowledging their inferiority to their husbands , albeit for nobility of birth , and honourable descent , for riches , or vertue , or prudence , they may perhaps excel . Hence doth proceed as from its proper fountain outward subjection , which cannot be without the former , but either forced or feigned . This disposition of the heart , discovered by outward expressions , the Apostles speech seems to reflect upon ; And the wife see that she reverence her husband . For wives to be in subjection to their own husbands , Ephes. 5. last : was the fashion in the old world ; thus Sara obeyed Abraham , calling him Lord ▪ 1 Pet. 3.6 . Let it , O let it ( ye that are the daughters of pious Sara as long as ye do well ) be the fashion now . So shall not the resolute combination of your faithful hearts admit an interruption , nor your hearty harmony the least jarring . 2. This subjection of wives imports an endeavour of conforming themselves to their husbands humours , in all lawful and different matters . It is indeed a difficult task , but so much the more laudable when the work consummated . An ingenuous nature will quickly effect it Hence , saith the Apostle , She that is married careth for the things of the world , how she may please her husband . The principal way to attain present felicity , and undisturb'd contentation in this life for a woman , is , 1 Cor. 7.34 . to be industrious in framing her disposition and composing her affections in that manner , as that her actions may be correspondent to her good mans desires . When the rib whereof Eve was made , was taken out of Adam , Adam was in a deep sleep , free from perturbation or pain ; intimating ( as one wittily observes ) that women must be neither troublesome nor painful unto their husbands , but ever good and pleasing .

3. This subjection hath this importance , that the love wives ought to bare their husbands , ought to be entire . The care of their estates and children , perpetual ; their bearing with their infirmities , patient ; their application of comfort in every condition , Sicut in ligno vermis , ita perdit virwn suum u●or malefica . Hierom. constant : And if any husband be of dissolute behaviour , it is the part of a pious Matron by prayer and sweet conversation , to endeavour a reformation . A woman thus vertuous , is a crown unto her husband , Prov. 12.4 . Contrariwise , she that maketh ashamed , is as rottennesse in his bones . Wherein the wise man expresseth the mischief of an evil wife , by an apt similitude ; And that of Hierom is not much behind it ; As the worm eats into the heart of the tree , and destroys it : so doth a naughty wife her husband .

Now secondly , ye men whom God hath blest with the happinesse of a wife , and ye that intend this holy estate , observe your duties also . It is an Apostolical Edict dictated by the Spirit of Truth ; husbands love your wives , and be not bitter against them . A twofold Precept , the one commanding love , the other prohibiting bitternesse . Your love must be pure and upright according to the example of our Saviour urged by the Apostle , Ephes. 5.25 . Husbands love your wives , as Christ also loved the Church , and gave himself for it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lov'd the Church , there 's the affection of the heart ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and gave himself for it , there 's the effect of that affection . First then , you must love and bestow your hearts upon them ; and because that the demonstration of your love , doth consist in the exhibition of effects ; there must be secondly an expression of the inward affection in outward acts , which may be reduced to these three .

A joyful and contented cohabitation with your Consorts ; your presence ( unlesse necessity force your absence ) is much desired . Christ promised that He would be with his Church unto the end of the world . Inter utrunque ardor amoris summus , ut Opianus de cervis agens scribit . Prov. 5.18 , 19. So be ye with your espoused wives , until death shall work a seperation . Rejoyce ( saith Solomon ) with the wife of thy youth , let her be as the loving Hind and pleasant Roe ; let her breasts satisfie thee at all times , and be thou ravisht with her love . Velut extra sis , & rerum aliarum obliviscare , saith Mercer .

An instruction of them in all things , that tend either to the procuring of temporal felicity in this life , or the compassing of eternal glory in the future . If they learn any thing , let them ask their husbands at home . 1 Cor. 14.35 . You are their Tutors and Supervisors , whose directions are not limitted to secular affairs , wherein they are your co-partners ; but extend also to religious employments , and the divine matters of a more glorious and everlasting Kingdom ; Vxoris vitium aut tollendo , aut tollerando . Varro . whereof with you they are co-heirs . Dwell with them , saith Saint Peter , according to knowledge , giving honour unto the wife , as unto the weaker vessel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as being heirs together of the grace of life , 1 Pet. 3.7 .

There is for further expression of love in man , required a careful and sollicitous provision of all things necessary for their wives . He that provides not for those of his houshold , is worse than an infidel . Our Saviour supplies his Church ( which is his Spouse ) with what conduceth to the happinesse thereof . So do ye ; use the best means by an honest vocation , to acquire what may be communicated to your wives necessity . And thus much for the precept commanding love .

As love is enjoyned , so is bitternesse prohibited . The obligation that women have on men in wedlock , is , that they are bound to good-behaviour towards them . Their conversation and society must be ever sweetned with the best delights that pious souls , and affectionate hearts can afford .

This bitternesse that is to be abandoned , doth discover it self in the 1. Affections . 2. Speeches . 3. Actions .

In the affections , when men grounding an advantage on trifling matters , take occasion to grow exasperate and harsh to the weaker vessels ; which frequently ends either in a deadly hatred , or in a languishing and remisse love : whereas our love ought to be the same still , rather more than lesse , like Christs love to his Church , ever nourishing and cherishing it .

In speeches , when mens words aim at the reproach and contumely of their wives . A thing repugnant to peaceful content , and wounds a tender nature worse than a sword , and strikes deeper into the heart than poisoned arrowes ; to which , reproachful language is by the Psalmist compared . Rather than be of another temper , moderate your passions and your tongues : Pleasing words best befit those lips , that often greet one another with an holy kisse . Good words , if there be but the least spark of grace extant in the heart , will make them pliable to the utmost of your desires ; and their loves reciprocal .

In action there is a discovery of bitterness . And that is when men shall bear an heavy and tyrannical hand over to their wives ; either by removing them from their oeconomical government , or subjecting them unto their vassals , or withdrawing from them what their necessity pleads for , or the support of their dignity requires . These are symptomes of no candid dealing ; And yet there is a worse expression of bitterness , than all this , which is , when men through impatience shall lay violent hands upon them : But for a man to use her discourteously with blowes , whom he hath selected out of all the world to be his familiar , causing her to forsake all friends for his sake ; is flat opposite to reason , to amity , to nature , to civility . To beat her , is to beat himself , than which , there cannot be a more unreasonable , unfriendly , unnatural , uncivil part . Beside , Eve was not made of the foot of man , to be troden under ; but of the rib of man , that he might hold her as dear as himself . Right dear therefore unto you ought to be your wives , upon whom the principal part of your temporal felicity hath certain dependance . Love your wives , and be not bitter unto them . And thus much for the second head , the head of the woman , which is the man .

Having thus run over the reciprocal duties of man and wife , a word ( and but a word ) of the third head , And the head of Christ is God .

God is the head of Christ in regard of his 1. Divinity . 2. Humanity .

In regard of his Divinity ; and that by eternal generation ; because he is the generative principle of the Son , according to that nature ; he is God of very God , being consubstantial and coessential with the Father . So that here is a kind of subjection ; whence the Arrians assume an inequality of essence , whose assumption is most blasphemously untrue ; for here is only a subjection in regard of order , which imports no inequality of nature ; as the woman is not inferiour unto man in nature , which is the same in both ; but in order only by divine constitution ; so neither Christ to God .

God is the head of Christ , in regard of his humanity , and that foure wayes .

1. In respect of perfection ; the perfection of God is infinite , the perfection of Christ as man proceeding from the Father is finite . 2. In respect of eminency ; so God is above Christ as man , as the Creator above the creature . 3. In respect of influence , all the divine graces in the humane nature of Christ , were originally derived from God , from whom every good and perfect gift doth descend . 4. In respect of government ; for he was anointed with the oyl of gladness above his fellowes , whereby with the more alacrity he did the will of him that sent him . He was fill'd full with the Holy Ghost , and so fulfilled all righteousness .

And thus much concerning these three heads , the head of the woman , which is man ; the head of man , which is Christ ; and the head of Christ , which is God .

THE ROYAL REMEMBRANGER ; OR , PROMISES Put in Suit . PSAL. 132.1 . Lord , remember David , and all his afflictions .

AS for the Penman of this Psalme , who he should be ; Expositors a●e at variance : notwithstanding we may ( with them are soundest ) safely Father it on the Father or the Son , David or Solomon . If on David , ( as Lyra doth ) the Son put the Fathers work to the Fathers use ; Faelicis faelix filius ille patris . if on Solomon , he was thereby his own Fathers Son , following his steps , happy father , happy son .

David loved God , 1 King . 2.3 . so did Solomon ; David had a care to instruct his son in the wayes of God : Solomon loved the Lord , walking in the statutes of his father .

A president for Kings and their sons . For Kings to bring up their sons in the fear of God ; 1 King . 3.3 . for Kings sons in the fear of God , to obey the King their father .

Few Kings , and few Kings sons are now adayes of this nature ; happy therefore are these Kingdomes of great Britaine and Ireland , that have such a King , the son of such a King , witnesse daily experience : God grant us to make good use of it .

Well then , whether it be David or Solomon , the father or the son which was the Author of this Psalm , it matters not : he was a King , and inspired by God ; yet it seemes rather to be Solomon .

As for the title of this Psalme , it is called Shir Hamagnoloth , a song of degrees . There is a new song , Psal. 33.3 . there is a song of triumph or thanksgiving for deliverance past ; such as Moses song after the Israelites had passed through the red sea , Exod. 15. Such a song was Deborah's and Baraks , after they had delivered Israel from Jabin and Sisera , Judg. 5. There is a song of mourning . Such a song was Davids for Saul's death . 2 Sam. 1. Such a song ( if we may call it a song ) is Jeremies Lamentation . There is a song of loves , whereof we may read Ezek. 33.32 . there is a song of joyes , such was Hannah's , 1 Sam. 2. Such was Elizabeth's John's Mother ; such was Maries the Mother of Christ , such was Zacharies , Luk. 1. such was the Angels to the shepheards in the field , such was old Simeons , Luk. 2. There is Shir Hashirim ; 1 King . 4.32 . a song of songs , which is Solomons , Cant 1. this is but one of a thousand and five which he composed . So here is Shir Hamagnaloth , a song of degrees .

Here are fifteen songs of degrees following one the other ; which are so named , because , as Lyra saith , that the Levites sung them on the steps or degrees whereby they went up to the Temple : for indeed we read that there were such steps : whereof , if we beleeve Lyra , there were fifteen ; which opinion as unlikely , with Luther I passe over . But it is probable that they were sung in an high place , where they that were appointed to sing might be both better heard and seen . As for the time when they were sung , it is thought they were sung at the departure of the people out of the temple , for an up-shot to their divine service ; therefore called songs of degrees or ascensions , for songs of conclusions , because short , However , Sine periculo bíc erratur . and therefore more fit to conclude with all . If it be thus , we see the antiquity of this custom , of concluding with a Psalme .

I return to the Author as he was in office , in that therefore he was a King that was the inditer of this Psalme , we learn this ; That , Rex p●us est reipublicae opnamento . Kings and Magistrates should be godly . They are to have the practice of piety . Many , I think , have it lying by them , or in their hands ; few indeed have it in their hearts . Many would have it if they did know how ; this is the way , yet godly wisdom , the practice will follow ; and this is gotten by going to God : Mat. 7.7 . God doth give the Spirit of wisdom to such as earnestly desire it ; Ask , and it shall be given you . Solomons request to God was for wisdom , and he gave it him , and more than that . None was than more wise then Solomon ; the Queen of Sheba came from the farthest bounds of the earth , to hear him discourse . And none was then more wealthy , or in so great prosperity , Prov. 3.16 . Bona throni , and bona scabelli . because none more wise . The way then to prosper , is to obtain wisdom of God . Length of dayes is in her right hand , and in her left hand riches and honour .

Again , I gather from hence : That Kings and Governours should not dispose the wisdom which God bestows on them , to their own private ends ; but they must make others of the same rank , their sons , their subjects partakers of it ; as here David and Solomon did ; ut Regis ad exemplum , that they might conforme themselves to the like godly courses . Which may be a counterblast to all those bastards of the whore of Babylon that have snapped at the credit of some Princes ; ( witnesse K. James of blessed memory ) saying , that he was more fit to be a Divine , than a King . Blind leaders of the blind ! why not both ? ( I mean not my profession . ) In that they are filled with so great a measure of divine knowledge above others ; they are fitter to be Kings : David was a King and a Prophet , so was Solomon ; why should the like then be accounted a fault in others ?

Furthermore ; he that is the Principal Member of Gods Church , within his own dominions , should be soundly grounded in Gods word , and able to render an account of his faith . How were it possible that he and his house ( with Joshuah ) should serve the Lord truly , if he were ignorant of the points of Religion , or of those things wherein he is to serve him ? Kings must serve God as well as others ; Reges ut reges , saith Austin ; Worship him all ye gods , Psal. 97.7 . Aug. It was Gods own command , Deut. 17.18 . where he setteth down what a King must do ; And it shall be when he sitteth upon the throne of his Kingdom , that he shall write him a Copy of this Law in a book , out of that which is before the Priests , the Levites : And it shall be with him , and he shall read therein all the dayes of his life , that he may learn to fear the Lord his God , to keep all the words of this law , and these statutes to do them , &c.

Lastly , from this ariseth another observation ; That Kings and Governours ought to pray for divine Knowledge and Wisdom . For in their Kingdoms they are Judges of Ecclesiastical and Civil matters , except they wilfully give up their titles of right . How can they judge righteously , if they be ignorant of the matters whereof they are Judges ? They must scan matters over and over and sift them ; for it is the honour of Kings to search out a matter . Be wise now therefore , O ye Kings , Prov. 25.2 . Psal. 2.10 . Psal. 119.104 . be instructed , ye Judges of the earth . But how is this gotten ? Through thy precepts I get understanding , saith David .

Here I limit not my self to Kings , but what I say of their duty , I say of all Christians ; for they are Kings through Christ . The use then is this ; Revel. 1.6 . How far from pleasing God , are such as neglect this so great a duty , and so great a good ; that whereas they may have wisdom for the asking ; or whereas , if by asking they obtain it , they should use it to the edification of others ; all is neglected : hence instead of pious songs , such as Davids & Solomons ; the world is filled with swarms of Pamphlets . Let us therefore pray , that God would teach all of us so to number our days , that we may apply our hearts unto wisdome . And this for Preface to what ensues .

The words are short and sweet ; being a breviary of the whole Psalm ; which is partly petitional , non voz sed votum , from this first verse to the eleventh ; and partly repetitional , of Gods promises , non votum sed vox , from the eleventh verse to the end ; all which is sweetly compiled in these words , Lord , remember David , and all his afflictions .

Two things are here recommended to Gods remembrance ; viz. David , and his afflictions . Luth. But what David ? Not bare David without either welt or gard , not David materialiter , but David formaliter , saith Luther , as he was godly David , as unto whom God passed his word and promise , that when thy dayes shall be fulfilled ( speaking to David by the Prophet Nathan ) and thou shalt sleep with thy fathers ; I will set up thy seed after thee , which shall proceed out of thy bowels , and I will est ablish his Kingdom ; 2 Sam. 7. he shall build an house for my name , and I will stablish the throne of his Kingdome for ever . And this is it that is comprised in this verse , and enlarg'd in the rest . Therefore , saith he , remember David , that is , the promises made to David .

We can have no better exposition of Scripture than scripture . 1 Kings 8.28 . Solomon in another place prayes for the same ; Therefore now Lord God of Israel , keep with thy servant David , my father , that thou promised'st him , saying , there shall not be cut off unto thee , a man from my sight ( as the originall is ) to sit on the throne of Israel ; but on condition , so , that thy children take heed to their way , that they walk before me , as thou bast walked before me ; And now , O God of Israel , let thy word I pray thee ●e verified , &c.

Again , in our common speech , we know when a promise is to any ; we use to say , remember such a one . Calv. And hence because the promise was made to David , therefore ( as Calvin observes ) he is pleased in the midst of the verse ; in medio virtus ; here lyes the best part , ( Gods promises . )

But methinks I smell a Papist raising this doctrine out of these words ; That we are aided by the suffrages of the dead Saints . Thedoret . Remember David . Dead Saints they are that raise it . For we do not consider David here barely , ( as Theodoret doth ) but as one to whom belong'd the promises , as I said before .

I passe over this dead doctrine of the dead , and turn back to the words of spirit and life . Lord remember David .

The Kingly Prophet we see prayes to God ; he goes not to Angels or Saints , for they are not ( as he well did know ) to be invocated , Psal. 73.25 . Wherefore David saith , whom have I in heaven but thee ? and there is none upon earth that I desire besides thee . And again , Ex profundis , out of the deeps have I cried unto thee , O Lord .

I wonder that the Papists condemn him not of immodesty or presumption ; but albeit they are so full of modesty , it is but Pythagorical , that shameless modesty , they rob God of his honour . No wonder , as Corvinus forgot his name , they forget their manners . But I say , Give Caesar what is Caesars ; Angels are not to be invocated , Mat. 4.10 . but God alone . The Papists distinction of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is meer Sophistry . Both services are due to God ; Thou shalt worship the Lord thy God , and him onely shalt thou serve .

Moreover , Rom. 10. how shall they call on them on whom they have not believed ? If they call on Saints , they must believe in Saints ; and what is this , but to make Christ and his sufferings not to be the compleat object of justifying faith ? I onely name this . Solomon learned otherwise from his father , to make God the chief defender of his faith , to whom he should pray , Lord .

Here also I observe , a secret confession of Gods love , in promising to David ; of Solomons hope in obtaining . God is faithful and ready to promise , and as faithfull and ready to perform , Solomon both faithful and ready to receive . A Looking-glasse for Kings and all others ; hoc facite & vivite , do the like and live .

Four divinity Lectures , or Lectures of divine morality for Kings , spring from Solomons Petitioning to the Lord in this manner , drawn together from the contents of his Petition .

First that Church and Kingdom are in the hand of God , to be disposed of as pleaseth him . The most High ruleth in the Kingdom of men , and giveth it to whom soever he will . He is King of Kings , and Lord of Lords . By me Ksngs reign , saith Wisdom ; Kings are Gods Vicegerents here on earth , Dan. 4.32 . Revel. 19.16 . who beare the stamp of the divine Majesty ; they are in his stead ; his servants , Populum gubernando , saith Thomas , notwithstanding his other paradox . Pro. 8.15 . Therefore advisedly he runs not to man , he seeks not to get a Kingdome by violence , or by the strength of flesh and blood ; for there is no King saved by the multitude of an host ; Rom. 13. he trusteth not to the broken reedes of Egypt ; cursed is he that trusteth in man ; he learn'd this lesson from his father , that vain is the help of man ; vain also the help of Princes , Jerem. 17.5 . Put not your trust in Princes ; but the name of the Lord is a strong tower . Thus he acknowledgeth Gods supremacie . Lord .

Secondly , as the first establishing of Church and Policie , is in Gods power , so is it he that causeth a flourishing Church and Policie . As he gives the being , so also the welbeing . Except the Lord build the house , they labour in vain that build it ; Psal. 127. Arena sine culce . ( indeed it may well be called Labour in vain ) except the Lord keep the City , the watchmen wake but in vain ; This was Davids song for his son Solomon . That King therefore that will have a flourishing Church and Common-weal , must pray to God for it , with all humility and submission . This is via regia , a Kings high-way ; Solomon hath chalk't it out . Here observe his voluntary allegiance to God . Lord .

Thirdly , Kings sons are to have a special care of the charge that their fathers leave behind with them ; as Solomon had here of Davids . Therefore they must pray and do all that can be done , for the welfare of their subjects ; so that they must not be slack in matters of Religion , but very zealous : it is that unicum necessarium . David hath lead him the way , the zeal of thy house hath eaten me up , and Solomon was not far behind him , he follows the tract . And good reason . The Crown can never be kept without good subjects , the subjects can never be good without true Religion ; Solomon prayes for both , and that is the next way to get both . And David , Peace be within thy walls , Psal 122. and prosperity within thy Palaces ; the effect of both . Both these , Care and Zeal , jump together in one peacefull King , to root out Idolatry , and plant true Religion ; What follows ? Peace and Prosperity .

Fourthly , here is an Emblem of his hope joyn'd with innocency ; this made him pray to the Lord with heart of grace . He knew the Articles ; If thy children will keep my Covenant and my testimony , then their children shall sit upon the throne for evermore . He found himself yet to have a good conscience , for God will not hear the prayer of the wicked . Therefore his innocence confirmed his hope . Yet afterward he fell away , ( whether wholly or no , we conclude not uncharitably of him with the Papists ; ) whereby the bond was forfeited , 1 King . 11. the promise disanull'd ; and yet God was more merciful than he sinful ; for the Lord would not take all the Kingdom from Solomon , nor his seed for Davids sake . Mat. 1. Neither was Davids seed ( being in captivity ) quite cut off , for Christ descened from the line of David , according to the flesh ; and hence is called the Son of David , and now reigns for evermore according to Gods promise , and so is Davids Lord . This I touch by the way ; It is requisite then , that Kings should have care to serve God continually , in the integrity and innocencie of their heart . If they fall from God , God falls from them ; and then he will either rend their Kingdoms , as he did Solomons ; or pull down both King and throne , and lay their honour in the dust .

If not , but that they will keep Gods Commandments , and maintain Religion , as David did ; as David shall they prosper all the dayes of their life . This Solomon intended , and in this intent cried he , Lord , remember David .

In these words again , do but observe Solomons Sampson-like faith ; he presseth God with his promise , his faith works upon that . Since God was so gracious to promise , Solomon would not stick to exact the thing promised : therefore whensoever God makes a promise either to King or people , they must not be so coy as not , to take hold of it , and to challenge God of his promise . For he promiseth to the end they should remember him ; and thereby he them . Fear not then , it is his delight .

Again , Gods promise is the strongest argument a man can use ; it is a sign of an invincible faith to apply it ; the remembrance whereof should drive us to God . And is the best comfort to a Christian man in this life . It was here Solomons chiefest joy , which made him come thus to God ; Lord , remember David .

It should seeme by this speech , that God was asleep , or forgetful of his promise . But the speech is not proper ; for he that keepeth Israel , doth neither slumber nor sleep . Psal. 121.4 . God cannot be said to remember or forget properly , but by a metaphor ; not Theologicè , but Oeconomicè , as the Fathers speak , or per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Logicians call ambignum ex analogiâ conceptus ; because we cannot otherwise conceive , by reason of our natural imbecillity . God is said then to remember , when he shews himself to have a respect unto us , for his promise sake . So Tremelius expounds it , Tremel . demonstra te meminisse ; Lord , declare by a plain demonstration that thou forget'st not thy promise made to thy servant David ; by performing it , or being as good as thy word in me . I will not enter into any Philosophical speculation concerning this .

And what should he remember ? A●● . Vt impleatur quod promisit , saith Austin . To whom promised ? To David ; Lord , remember David . That is , that he would fulfil in him , what he promised to David his father , that his seed should sit in his throne for ever ; that he should plant his Church and true worship there , and dwell among them ; that the ministery should be pure and powerful , the arme of God to salvation ; that he would give them food sufficient ; that the glory of his Kingdom should never come to decay . This is the Summa totalis .

In these words we may perceive , as in a Perspective-Glasse , who it is that is the first raiser of a State , and who the puller down . States are not guided by blind fortune , as the Poets feign , nor by Angels appointed thereto in every Kingdom , as the Platonists imagine ; nor by the Starres , as some Star-gazers affirm ; but God alone guides all , by his Providence . The heavens doth rule , saith Daniel , by a Metommy of the subject for the adjunct . Dan. 4. None can stay his hands , or say unto him , What doest thou ? saith Nebuchadnezzar .

A lesson for Kings and Magistrates , that they sollicite none but God for the welfare of Church and Common-weale , as here Solomon did . But what ? is this all ? No , they must do it of necessity ; therein to acknowledge his Supremacie , and their Allegiance ; but this I toucht already .

They must also have as great care of Religion , as of the Commonweale ; and more , for that was the end why Commonweales were ordained : without , the Commonweale will but be a common poverty ; it is the soul of the Politick State , it gives life unto it . Whereupon , it being without Religion , is compared to a dead body without a soul ; but both being joyned together , the one may say of the other , Parsque tui latitat corpore clausa meo . Both must be minded , as in promise here meant by David ) So in Prayer . Solomon is our example . And as their care for the planting of Religion must be great ; so must they have a watchful eye for the peace of Jerusalem ; they shall prosper that love thee .

Lastly , they must commit all to God ; Trust in the Lord with all thine heart , and lean not to thine own understanding . Prov. 3.5 . Victo i● mihi crede , non hominum disciplinis aut industriá comparatur ; sed Dei O.M. benignitate & arbitrio ; &c. Ferdinand . K. of Arragon . He is the Watchman of Israel ; he it is , that in the night and in the day discovers all plots and conspiracies ; that bringeth the rebellious to confusion ; It is he that giveth salvation unto Kings , Psal. 144.10 . Thus , they may assure themselves , that if God be on their side , they need not fear what man can do unto them . If they cast their care upon the Lord , he will care for them . This was Solomons way to the throne , when as he said , Lord , remember David .

Now let us come to know what David was in himself , without any respect to the promises .

He was ( as his name imports ) beloved , amiable , or a friend ; true indeed , for he was the beloved of the Lord ; for God was with him ; he was the son of Jesse , Ruth . 4.22 . by profession a Shepherd : but chang'd from a Shepherd to be King of Judah , 2 Sam. 1.4 . King of Israel , cap. 5.3 . God we see hath not respect of persons outwardly ; he chooseth poor David before any in Israel to be King ; for thus saith the Lord to Samuel , Arise , anoint him , this is he . 1 Sam. 16. David provided Ministers to serve the Lord , 1 Chron. 16.4 . He provided matter for the building of a Temple , he appointed Solomon to build , because God did for bid himself , 1 Chron. 22.3 . He gave Solomon the pattern , and sound out the place , 2 Sam. 5. He followed the Lord with all his heart , 1 Kings 14. save in the matter of Vriah , cap. 15. These are parts of the Acts and Monuments of David .

Thus we see Gods love to David , and Davids zeal to Godward ; he did as much as he could , more if he could do , he would have done ; God denied , David would not resist .

A doctrine for Kings and Governours , not to counter-check Gods commands . And when he heard he should not do it , he sate not idle , as many would have done ; but prepared materials for the building .

Let all of all degrees , learn hence to provide all things for the setting forward of a good work . What work better than the building of a house for God , wherein to call on his name . But in this age men scarce vouchsafe to repair ; nay , some rather have pulled down , and instead thereof erected stables . Which indeed hath proved the way to bring an old house on their heads .

Contrary to this was Davids practice ; therefore saith Solomon , Remember David , or , thy promise made to David my Father . It follows , and all his afflictions .

Some translate these words cum totâ , or cum omni afflictione ejus ; some ad● [ and ; ] and then we read it thus as in our Bibles ; And all his afflictions . The reason of this diversity lies in the Particle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which sometimes beareth the force of the Article of the Accusative case , and then they adde [ and ] to make up a perfect sentence ; it is called by the Grammarians Asyndeton , when a conjunction is wanting : Sometime the force of the Proposition cum ; then , Remember David , with all his afflictions ; the matter is indifferent , the sense is the same .

There is a greater difference in the translation of the word Gnuunotho ; Austin , Hierom and Theodoret , with almost all the Papists translate it , & omnis mansuetudinis ejus : but Luther , Calvin , Tremelius and others translate it , Cum totâ afflictione ejus . So Arias Montanus a Papist , Cum universa ejus afflictione ; ad verbum cum omni affligi ejus ; we follow the last .

But to leave off words , and come to the matter ; it is manifest by these words , that David had many afflictions , yet he was the beloved of the Lord , his darling ; so was Christ , yet from the Cradle to the Crosse was he afflicted ; of whose troubles Davids here were types . Therefore Gods dearest children are subject to afflictions ; they are Gods messengers to bring them to him ; messengers of life , not of death ; of love , not of hate ; for the Lord chasteneth whom he loveth .

David was afflicted by Saul and his followers , before he had possession of the throne ; and after he was sole Monarch placed in the throne , many were the troubles that attended on him . Thus Kings are not exempted from being afflicted .

Among his manifold troubles , this one is recounted , the inward care he had of finding out a sit and convenient place where to build a Temple for the Lord . This we may perceive in the verses following ; he was tost too and fro with many difficulties , inwardly perplexed , and all for Gods glory .

Constantine the great was of his mind , for no sooner did he conquer Maxentius and Licinius , ( by which victory he ended the Persecution moved in the East and West Churches ) but he caused Bishops to be consecrated , Churches to be built , and then the Church of God began to flourish , which before was almost drown'd in the red sea of bloody persecution for some hundreds of years .

I might be infinite in reckoning up the Godly Acts in this kind , of Kings and Governours ; which outward acts shew the inward love they bore to God and true Religion .

Here is mention made of Davids afflictions , to shew the truth or certainty of promise , as if they had been therewith seal'd and sign'd . Which proves that he endur'd all these troubles , because he had so fair promises of God . Therefore to whom God doth give comfortable promises , no trouble or anguish should annoy him ; but he should willingly undergo all tribulations for the promise sake . It was not for his afflictions that God made him this promise , it was gratis .

Lastly , Davids afflictions are put down for an example , to incite others to suffer the like . To comfort them , and to assure them that albeit they suffer never so many troubles , that it would seeme impossible that those promises should be accomplished , yet should they put their trust and hope in God , who out of stones is able to raise up children to Abraham .

As Solomon prayed thus in his own behalf , so let us ( as the Apostle commands ) make intercession for Kings , and those which are in authority .

Lord , remember our David , CHARLES the second , by the grace of God , King of Great Britain , France and Ireland , defender of the Faith , &c. Thou who art the King of Kings , make him a King over many Kings ; thou who art the King of peace , guide the feet of our King in the wayes of peace . Sit thou in his heart , the chief Defender of his faith . Councel thou him from above , to have mercy on them to whom mercy belongs ; and to execute justice to them to whom justice . Lord , discover all plots and conspiracies , intended against his sacred Majesty : Let them be taken in their own nets , that conspire against him . Make him careful of thy Church . Fill him with Faith , Hope and Charity ; and at last reward him with a crown of glory . And grant that ever after his seed may sit on his throne , till the coming of the Messias . Amen .

THE WATCHMAN'S Watch-word . ACT. 20.28 . Take heed therefore unto your selves , and to all the Flock over the which the Holy Ghost hath made you Overseers , to feed the Church of God which he hath purchased with his own blood .

WHosoever shall seriously observe Gods powerful providence in Pauls Conversion ; may discern an act of great mercy in God , and a strange alteration in Paul . It was the great mercy of the Almighty , that ever Paul was converted to the faith : He was a raveming wolf of the tribe of Benjamin , using his best endeavours to devour the little flock of God , breathing out threatnings against the Christian profession , and slaughter against the Disciples of the Lord . Yet God ( in whose hands are the hearts of all m●n ) did so suddenly alter his savage disposition , and so turn the course of his resolutions another way , as for a time seem'd incredible . From persecuting the Gospel , the Lord won him to the preaching of the Gospel ; from being a profest Enemy to Christianity , to be a strong Pillar of the Christian Religion . The time was , that his whole aim was bent to the extirpation of the Doctrine of Christ Jesus ; not a Professor durst hold up his head in his sight ; his imployment was to find out such , and to bring them bound to Hierusalem . To this purpose had he Letters framed , countenanced by the Great ones , and bacht with the chief Authority , that his actions might pass unquestioned without contradiction : Neither wanted he wit , learning and courage , to draw his projects into publique view and execution with all dexterity , thereby to discharge his warranted Commission with approbation .

But when he heard that Voice from Heaven , Saul , Saul , why persecutest thou me ? when he saw the Heavens took notice of his actions ; he was struck into a maze , he trembled exceedingly , his courage fell down , his heart was astonished , and suddenly turns Professor of that faith , he erewhile persecuted to the death . What before he endeavoured to pull down and trample under foot , be took in hand to erect and build up : Christ crucified was the subject of his discourse , as before the object of his hate ; for whose sake he was put into as great fears , as ever he put others ; and was subject to as great dangers by others , as ever others were by him . But in process of time , he became a man of so undaunted a spirit , as that no threatnings could terrifie him , no fierce looks outlook him , no power affright him , no dangers discourage him , from publishing to the world the Doctrine of Peace and Reconciliation , through the blood of Jesus Christ ; call'd then by the Scribes and Pharisees , ( as to this day by the Roman Sectaries ) Heresie .

God having thus made him a Chosen vessel , to bear his Name before the Gentiles and Kings ; he went about from place to place , preaching , That Christ that was crucified , was the Son of God . Being at length come to Miletus , he calls the Elders of the Church together , to whom he delivers sundry wholsom Instructions , tending to the good of Gods Church committed to their cure . This was his Conscio ad Clerum , and it was his parting Sermon . It begins at the 18. verse of this Chapter , and continues to the 36. Part of which Sermon , are these words I am discoursing on :

Which are a pious Exhortation directed to the Elders of the Church , containing a twofold Caution . 1. The one respecting themselves ; Take heed therefore to your selves . 2. The other , the Church of God ; And to all the Flock .

The arguments produc'd to back this Exhortation to a diligent Providence of Gods people , are , 1. Because they are Overseers of the Flock ? 2. Because they are called to the performance of that office , by Divine election and constitution , in these words , Over the which the Holy Ghost hath made you Overseers . 3. Because Gods intent in calling them to that office , was to feed the Church of God . 4. Because it is not a thing of a small value , that is committed to their charge ; but that which God with his own blood purchased ; Which he hath purchased with his own blood .

Before I meddle with the two main particulars , ( the onely matter intended ) my meditation shall reflect a little upon the ground hereof , implied in the illative particle [ therefore , ] which ever hath relation to a precedent matter .

Paul protells that he hath declared the whole counsel of God to them ; and that he is pure from the blood of all men , in that he did conceal nothing from them that concerned their salvation . Seeing then he leaves them in so good a state , acquainting them with the Lords pleasure and counsel ; he chargeth the Elders to beware of themselves , and of the flock . Take heed therefore to your selves , &c.

Where you may note , how piously Paul is devoted to Religion , how zealously affected to Gods Church , how provident for their welfare . Loth he was to depart , until he had setled the affairs Ecclesiastical . A Synod therefore assembled , he lays himself open to all ; Like an indulgent Parent departing from his children , could not part without an exhortation , for preventing future perils . He did undoubtedly conclude ( as well he might ) the improvidence of Ministers should be fatal to the Church . Neglective carelesness hath evermore a dead stroke in the corruption or fall of Religion . Where pride pranked with outward semblances , goes for gravity ; where outward observances and ceremonious complements , pass for inward zeal and devotion ; where humane eloquence ( perhaps impertinent to the matter in hand ) runs current for profound learning , and is preferr'd before the demonstration of the Spirit ; where Hagar gets the preheminence of Sarah , ( I mean ) where Philosophy shall coin Articles of Faith , and prescribe rules to Divinity ; where Vice walks in the habit of Vertue ; where Avarice is counted Thristiness ; where gain of money and revenue is more desired , than gain of souls : Gods Vineyard must needs be neglected , and without question down comes Religion . Take heed therefore to your selves .

The Apostle in this illation , hath yet a further reach . In the precedent verse he doth aver , that he is pure from the blood of all men ; and for his justification , alleageth that he hath kept back from them no part of Gods counsel , which he was pleased to reveal for their endless felicity . Take heed therefore to your selves , and to all the flock . Do ye so likewise . Hence it is requisite that you be industrious in the search of heavenly mysteries ; See that Earth make you not to forget Heaven , and so slacken your care ; but let your studies be spent in finding knowledge , that is able to save your souls and them that hear you ; in doctrine , in exhortation , in reproof , aiming at the perfection of the Saints of God , and his glory .

It is an unquestionable truth , That the blood of them who receive little or no instruction of their Pastors ; or who fall away from the Truth , through the Pastors neglect or careless carriage in their vocation ; will be required at the Pastors hand . Ezekiel in his 33. chap. confirms this assertion : O son of man , I have set thee a watchman unto the house of Israel ; therefore thou shalt hear the word at my mouth , Fulmina , non verba . Eras . and warn them from me : When I say unto the wicked , O wicked man , thou shalt surely die ; if thou doest not speak to warn the wicked from his way , that wicked man shall die in his iniquity , but his blood will I require at thine hand . If you intend the good of Zion , if you prefix for your scope the glory of God , if you hope for salvation ; quit your selves , my Brethren , from the guilt of blood , of murdering souls through your negligence . Attend to Pauls exhortation ; Take heed to your selves , &c.

First , take heed to your selves . The prime care of a faithful Minister of Jesus Christ , is how to behave himself in the Church of Christ , which is the house of the living God . It is an hard task , I must confess , he is put to a painful work that he takes in hand ; for the finishing whereof , there must be a concurrence of conscience and skill . If conscience be without skill , the good will and honest intentions may win applause , egregiam certe laudem , but the Church is not profited : If skill , and no conscience ; whilst he teacheth others , he himself becomes a reprobate . Those instructions he imparts to others , will in the end prove his own overthrow . Take heed therefore to your selves .

It is the speech of Evagrius Scholasticus , in his Ecclesiastical history , Libr. 3. concerning an Emperor ; That an Emperor is not to be counted of thereafter as he governeth others , but as he guideth and ruleth himself . It behoveth him to suffer no lascivious motion to root within his breast , but valiantly to encounter with Intemperancie , and to make his life a pattern of vertue , or a lanthorn for his subjects to follow after , thereby to lead them to godly instruction .

This I may apply to the true Divine , and true Man of God : He must have an observing eye as well upon himself as others ; All his actions must be so ruled , as that we may read piety in each of them , and that they may serve for patterns of imitation to the people . Surely , Nunquam aliorum salutem sedulo curabit , qui suam negliget , saith one ; It can never enter into my heart to think , much less to believe , that he shall be careful for the salvation of others , who shall neglect his own . It is an argument beyond probability , that that man will never respect any good , that slights his proper ; except upon such terms as Moses wished his name blotted out of the book of life , or as Paul himself accursed for his bretrhens sake . But these were elevated to the highest pitch of zeal , which few ever attained unto : These were studious both of their own and others safety ; and of others safety , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . because of their own . See then , as saith the Apostle , that ye walk circumspectly , not as fools , but as wise , Eph. 5.15 . Extraordinary circumspection transporting us above the common sphere , must be used , or else we shall be condemned of extraordinary folly . The wise mans eyes are in his head , faith Wisdom . It is a point of the greatest wisdom , for a man to have his wits ever about him ; and far most of all for a Church-man . Subtile and powerful are they with whom he hath to do ; the gifts where with he ought to be furnished withall , are not to be reputed vulgar ; yet so are they to be tempered , as that they outstretch not the capacity of the vulgar upon occasion . His work is not stinted to the Body ; the Soul is the subject he works upon . The dignity therefore of the Soul , far exceeds that of the Body . And as the commodity arising from their spiritual industry , redounds more to the Spirit of a man , the finer metal , than the Body , the baser substance , though indeed to both : So in a Divine indeed , must the Divine habiliments of the mind , seasoned and moderated with the grace of Gods holy Spirit ; that they may work with the more agility , and with the greater efficacie , and far surpass the best endowments generally of the common sort . He hath more precious things in hand than any ; wherefore his sufficiency must be correspondent to his charge , and his care proportionable to his sufficiency . Salvation is the end of his intentions , and that that crowns his actions . Wherefore look about you , Tuke heed unto your selves .

In our selves , we must take heed of two things : 1. Of our Doctrine . 2. Of our Life .

Take heed unto thy self , saith Paul to Timothy , and unto the doctrine , continue in them ; 1 Tim. 4. uit . for in doing this , thou shalt both save thy self , and them that hear thee . As our life is not contemplative alone , spent in the bare speculation of Divine oracles , like Moses conferring with God ; but also practical spent in actions with men , pertaining to holiness : So we must behave our selves in both with that moderation and convenient wariness , as that the one may be an help and furtherer to the other ; to remove all obstacles that may be prejudicial to the acquiring of the happiness of Eternity , both in our selves and others .

The ornaments of the Priests robe in the old Law , Lib. de sacr. Altar . myst . c. 17. were significant intimations hereof ; as is observed by Pope Innocent . It was sumptuously garnished with Onix stones , Bells and Pomgranates : By the Onix stones are intimated Truth and Sincerity ; by the brightness of their truth of Doctrine , which must be as clear as the Sun ; by their solidity and integrity of Conversation , both springing up out of sound Learning : The Bells note our incessant sounding forth the praises of the Lord in his holy Temple , by preaching in season and out of season ; Woe be to me , saith Paul , if I preach not the Gospel : The Pomgranates are signs , are symbols of good works .

The order gives occasion of a further observation . There was a Bell and a Pomgranate , a Bell and a Pomgranate , and a Bell betwixt every Pomgranate ; figuring how that good works in the Ministerial order , must be ever intermingled with good words ; the matter of these yields matter for amplifying this discourse . They were made of pure gold , pure metal abstracted from all dross ; to signifie the necessary concurrence and sweet harmony of an undefiled life , and true doctrine ; both appearing exceeding good to the eye , both sounding exceeding well to the ear . If all of our Function excel in purity of life , and foundness of doctrine ; then are we all ( spiritually ) true Bell-metal . Hence it is said by the Evangelist , that Christ began to do and to teach ; whose steps we must follow . He did much , but he did no sin , to shew that our conversation should be blameless ; and in his mouth was found no guile , to shew that we should speak nothing but the truth .

Take heed of your Doctrine . First , that it be found , agreeable to the Scriptures ▪ If any teach otherwise , let him be accursed . The Word of God is the foundation of revealed Truth , whereupon we must build : Take heed of vain Philosophy , whose precepts may seem specious , but in them may be comprehended the doctrine of devils . Many turbulent spirits delighting to be pragmatical and factious , have obtruded into the Church for doctrine , the commandments of men ; and for their own ends attempt to corrupt Religion , and bring in Innovations and new-fangled devices , causing an apostasie from the Truth , and drawing disciples after them . But ( I trust ) ye have learned otherwise , not to be guided by the ostentation or umbratical shews of any plausible tongue , but by the most perfect rule of Divine truth , the Word of God .

Believe it , Schismatical wits , if not prevented , breed an infection in the Church worse than the plague . Let the Word of God then be the ground of our proceedings , lest we wander out of the way , and affirmatively conclude what God denies . To this end , by Canonical constitutions they are to be duly examined , who plead for admittance into Holy Orders ; that so they may both satisfie themselves by experience , and certifie others , whether or no they be orthodoxally learned , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , apt to teach . Pious therefore was that resolution of a most Reverend Father in God . Never to admit any into this holy Function , but such , of whose Knowledge in Divinity he should receive some competent intelligence . The part of a most wise and judicious Prelate . The admission of illerate men into the Ministery , hath been the bane of our Religion , and the disgrace of our Profession , as we all well know . For where there is no Knowledge , the people must perish , Gods service and worship must be disregarded . There are some are probably suspected of heterodoxal doctrine ; who upon examination , or serious dispute , or preaching , care should be taken they may be hindred from propagating their inventions . Others there are , whose Insufficiency is so gross , that to hear them speak to the purpose , is as great a wonder , as it was to hear Balaam's Ass . The Church suffereth under both . It is most convenient therefore , that whoso desire to take this Vocation upon them , should have solid Learning , and be able to exhort , to reprove , to instruct the people of God ; and should solemnly protest to teach and maintain nothing contrary to what the Word of God shall warrant . Let us therefore take heed unto our selves , that our Doctrine be sound ; for , The Priests lips preserve knowledge .

Secondly , What we teach must be plain , as well as found . There is no goodness to be hoped , no proficiency to be expected by teaching , where , what is taught is not understood . Our speech must not outstretch the common apprehension : Prudentibus vicis non placont phalerata , sed fortia , said Bishop Iewel . Bonaventure's words in prenching ; were not inflantis , sed inflammantia . Not strong lines , but a plain phrase tends to Edification , the end of Preaching . Many times , in difficult Terms lies enwrapt a pestilent Heresie . Hereticks ( at least Novelists ) coin such obscure sentences , as that they may walk unseen , as it were in a cloud of obscurity . But this is not the way to gain souls to God ; the plainest manner is the best . My speech and my preaching ( saith Paul ) was not with enticing words of mans wisdom , but in demonstration of the Spirit and of power ; that your faith should not stand in the wisdom of men , but in the power of God . 1 Cor. 2.4 , 5.

Thirdly , What we teach we must press home to the Conscience , as an arrow to the mark . It is not the pleasing volubility of a superficial tongue ( olt-times exorbitant ) that doth the work of the Lord , or makes a good Preacher , or found Christian ; it must be toucht with a coal from the Altar , that it may infuse into the cold hearts o● men , the true zeal of perfect godliness . The Word of God well prest , well applied , is quick and powerful , and sharper than any two-edged sword , Heb 4.11 . piercing even to the dividing asunder of soul and spirit , and of the joints and marrow , and is a discerner of the thoughts and intents of the heart . It swims not in the brain , as the Prophets axe did upon the water ; but enters into the conscience , and the very bowels ( as I may so say ) of the soul . What humane Eloquence hath such effectual operation ? Surely , it tickles the ear , but toucheth not the heart . Men may be never the wiser , I am sure never the better , where tickling words are preferr'd before solid matter ; and where men endeavour to please the ear , more than to edifie the soul , or to comfort a distempered or distracted Conscience , or to inform a misled one .

God never condemns , but he first indicts and arraighs ; He never punisheth , but he first forewarns ; He never rejects , but he first respects , He never sends misery , but he first offers mercy : He puts the way of life , and the way of death , before all , take which they will for better or worse . Such is Gods good will to man , that seeing man cannot or will not come to him , he vouchsafeth to come to man ; such is his goodness : either in his Divine person , as he did to Adam , or in his Messengers ; bidding them turn to him , that he might turn to them ; that they might have experience of Gods mercy , ( not of his judgments ; ) that He wills not the death of a sinner , but rather that he should turn from his wickedness and live . Herein he useth not the extremity of the Law against man ; neither deals he as an unjust Judge , first hang ; then examine the cause : But he opens the case , shews the cause , sets their sins in order before their eyes , and makes known the dangers they lie in , by a Proclamation ; Cry aloud , spare not , lift up thy voice like a trumpet , Isa. 58.1 . and shew my people their transgression , and the house of Jacob their sins .

Such therefore are only fit for Gods people , who can cry aloud , and spare not . Spare not ,

For 1. Love . Or , 2. Fear .

Spare not for love . Not for love of any ; Open rebuke is better than secret love . Pro. 27.5 . Not for love of money or reward ; lest it be said to thee , as Simon Peter said to Simon Magus , Thy money perish with thee . For he that hath my Word ( saith the Lord ) let him speak my Word faithfully : Not adde , not diminish , not put false glosses thereon . Cursed be such , Revel. ult. Jer. 23.28 .

Spare not . ] Spare not sin , spare no sin ; cry against all . When the Lord brought the Israelites into the land of Canaan , he gave them charge , not to leave a mothers son of them alive : They did not so , they spared them ; but God spared not them when they fell into their Idolatry : So God will not spare to plague those Messengers of his , that spare to cry against sin , and to cut it from off the earth . Woe be to them ( saith the Prophet ) that sow pillows under all elbows , Ezek. 13.18 . Who say peace , peace , when there is no peace , Jer. 16.14 . for there is no peace , saith my God , to the wicked . These ( like Hananiah ) make the people to trust in a lye , Jer. 28.15 . causing them to erre . But Gods true Prophets and Messengers are against all sin and sinners , without sparing or excepting any : For Gods Word is in them , as it was in Jeremy ; His Word was in my heart as burning fire , shut up in my bones , and I was weary of forbearing , I could not stay . cap. 20.9 . It was Christs speech to the Pharisees concerning his Apostles ; If these should hold their peace , or spare speaking , the stones would cry out . Therefore ( beloved Brethren ) cry aloud , spare not . cap. 62.1 . Imitate that Angelical Doctor , and Evangelical Prophet , Isaiah : For Zion's Jake I will not hold my peace , and for Jerusalem's sake I will not rest ; until the righteousness thereof go forth as brightness , and the salvation thereof as a lamp that burneth . And again , I have set watchmen upon thy walls , O Jerusalem , which shall never hold their peace day nor night : Ye that make mention of the Lord , keep not silence .

Spare not for fear . Fear not little flock , Be not afraid of their faces , for I am with thee to deliver thee , Jer. 1.8 . Do they contend with thee ? do they condemn thee ? fear not , spare not ; He is near that justifieth thee , who will contend with thee ? Tua causa erit mea causa , as the Emperor said to one ; so saith Christ to all his servants . Causa ut sit magna , magnus est actor & author ejus : neque enim nostra est , saith Luther to Meloncthon . Isa. 50.8 . Do they reproath thee ? do they revile thee ? Fear not , spare not ; Be not dismaid at their reproachings or revilings , Isa. 51. Do they despise thee ? Fear not , spare not : He that despiseth you , despiseth me ; and he that despiseth me , despiseth him that sent me , saith our Saviour , Luk. 10.16 . Do they forbid thee , beat thee , do they seek to stone thee , as they did Christ , as they did Paul . and the rest of the Apostles ? Fear not , spare not ; but be like blind Bartis meus , who , the more the people charged him to hold his peace , the more he cryed a great deal , Mar. 10.48 . Do they say they 'll kill thee ? Fear not , spare not ; they may kill the body , but cannot the soul . Remember , The righteous are bold as a Lion , that turns not away at any . Ministers ( as Luther said of Historians ) must have the hearts of Lions . Thou shalt have thy reward , Vincenti corona ; To him that overcometh will I give a crown , Rev. 3. And they , their punishment ; for , Qui vos tangit , pupillam oculi mei tangit ; He that toucheth you , or any of mine , toucheth the apple of mine eye , Zach. 2.8 . Touch not mine Anointed , and do my Prophets no harm , Psal. 105.15 .

Do they provoke me to anger , saith the Lord ? Do they not provoke themselves to the confusion of their own faces ? They do , they do . Witness the Primitive times , wherein such as envied or hindred the prosperity of Gods Church , never prospered . Pharaoh sunk in the Red sea like a stone ; Ahab , Elias enemy , was shot with an arrow and died ; Nebuchadnezzar grievously punished ; Antiochus Epiphanes died in most miserable torments ; Herod the Great , Christ's enemy , perished with a lousie disease ; Herod Antipas , that put John Baptist to death , overcome by Socer , and after banished into France with his wanton Herodias , died an Exile : The Jews that persecuted Christ and his Apostles , what punishments they had , their lamentable wars , and more lamentable destruction , is a sufficient testimony : Herod Agrippa , that put James John's brother to death , was put to death by vermine , as his Grandfather was .

If we take a slight view of the Ten Persecutions : Nero , who robb'd Peter and paid Paul , Peter of his life , Paul with death ; was his own death , kill'd himsel . Domitian , that banished John into Pathmos , and crucified Simon Bishop of Jerusalem , that put Publius Bishop of Athens to death ; was killed , and his statues and monuments taken quite away . Trajan , that caused Simeon Bishop of Alexandria to be crucified , and Ignatius Bishop of Antioch to be devoured of wild beasts ; suffered many miseries ; in his time Tiber overflowed all Rome , Pantheon burnt with thunderbolts , Cities in Asia shaken with grievous Earthquakes , and the whole Empire almost wasted by a most wretched dearth . Adrianus , in whose Persecution , Alexander Bishop of Rome , with Hermes , his wife , children and household , to the number of twelve hundred and fifty persons , were burnt all in a furnace , and Theodorus a Deacon had his tongue cut out of his head , his hands and feet cut off , afterwards beheaded , and was cast to dogs ; at this time there were ten thousand crucified in Mount Ararat , round with thorns , and their bodies pierced through with darts ; at last he died doubting of the life to come . Antoninus Verus , and his brother Lu●us , persecuted Polycarpus Bishop of Smyrna , and Justin the Philosopher put to death ; but in their time there did an unheard of Plague spread over a great part of their Empire , Severus , a most severe Emperor in persecuting the Christians , caused Irenaeus Bishop of Lions , and Calixtus Bishop of Rome , to be martyred ; but after he himself was slain , and the Roman Empire afflicted with Civil wars . Maximinus , who martyred Hypolitus Bishop of an head City in Arabia , was killed by his soldiers . Decius , in whose reign another Bishop of Antioch suffered death , died miserably in the Scythian war , suffocated in a fen . In the persecution under Valerian , died Cypriun Bishop of Carthage , that Caesar of the Christian : But he was vanquished by Sapor King of Persia , and served instead of a footstool , when the Persian took horse . I had almost forgot one thing ; A Judge in the time of Severus , condemned one Agapeius , a youth of fifteen ; at whose execution the Judge fell down from his seat , and cried , his bowels burnt within him , and so died . Dioclesian and Maximian , raised a Persecution , which like a flood ran over all the Roman Provinces , Syria , Tyre , Egypt , &c. But at last Dioclesian in his old days poyson'd himself ; and Maximian died a dogs death , he was hang'd up for a sign of Gods wrath , by Constantine . Thus in these Ten Persecutions , Gods Ministers run through fire and water , ( as the Prophet David speaks of the afflictions of Gods children ) and were not spared : But God spared not to punish those wicked Emperors , the raisers of them . Then after Julian the Apostate plays the devil ; but God , the Lord of Hosts : for the Persian got the honor of the day ; and Julian wounded , sprinkling his blood up toward heaven , died blaspheming , Vicisti tandem puer Galilee ! Vulence , seduced by the Arrians , made havock of the Church ; but being taken of the Gothes in a Cabin whither he fled , was burnt there . I could proceed .

The Mahumetan Persecution I need not insist on : Only , The Saracens , they are vanished ; Selymus the first Turkish Emperor , rooted out of that Nation ; and the Turks , they never are at ease , but at continual war ; whose end , by the judgment of the more learned , is at hand .

Neither need I ( and therefore will not ) insist on the Persecutions continued under the Popes , in Italy , Germany , Spain , France , England , and in the Eastern tract of the world . But who knows not the state of that Church ? from whom are hidden what deaths , many and most of them died ? Take one for all , Boniface the 8. of whom it is reported , He came in like a Fox , he reigned like a Lion , and died like a Dog .

Let these Examples be as so many arguments to induce Gods Ministers , howsoever persecuted , to rejoice ; for , Blessed are you , when for Christs sake ye suffer persecution , for yours is the kingdom of heaven , Mat. 5. They that will not receive your crying aloud without sparing , shake the dust off your feet against them ; Sodom and Gomorrah shall be in a better case at the last day , than they ; Mat. 10.14 . cap. 11.22 . cap. 12.42 . It shall be more tolerable for Tyre and Siaon , than for them . The Ninevites and the Queen of the South shall rise up in judgment against them ; Therefore tell them their own soundly , and fear not . Though ye be among scorpions ( as the Lord said to Ezekiel ) spare not for fear of the ensuing dangers . For whosoever spareth , incurs his own destruction , and the destruction of the people ; both shall be overwhelmed in the flood of Gods wrath ; both shall sink into the gulf of everlasting perdition ; both being as the Prophet Jeremy speaks ) sifted in the sieve of vanity .

Yea , Press things home to the Conscience , and spare not , though no hope of amendment of their life appear . God bids thee , and duty birds thee because God bids thee . 1.2 . Though ye will not be believed , as Jeremy was not ; where Azariah , Johanan , and all the proud men said to him , Thou speakest falsly : Yet cry aloud and spare not , leave the event to God . Go , saith he to Ezekiel , and tell this people , whether they hear , or hear not : If they do , they shall have life ; if not , judgments are prepared for scorners , and stripes for the back of fools , Prov. 19. ult. For if they heir not you , when you cry from God to them ; God will not hear them when they cry to him , or you for them . Jer. 7.16 .

Now God Almighty enable , embolden and encourage all his Ministers to cry aloud to those whose minds are wandring , that their hearts may turn to God ; to those that are in pursuit of their own wicked lusts , that they may be reclaimed ; to those that are afar off , that they may hear and return homeward to God ; to those that are asleep in sin , that they may awake to righteousness ; to those that stop their ears , that they may open them with gladness ; to those that hear carelesly , that they may hear diligently ; to those that are dead in sins , that they may arise and be quickned with the life of grace , to the life of glory .

Again , As we must take heed of our Doctrine , so we must take heed of our Lives , that we be unspotted of this wicked world . Mundamimini qui fertis vasa Domini ; Ye that carry the vessels of the Lord , be clean . The Breast-plate of the Priest had this inscription , HOLINESS TO THE LORD ; signifying , that we should have Holiness imprest in our hearts . Remember the Orders ye have taken , they are holy , Holy Orders : Be ye not then defiled with the contaminating and for did customs of the world ; but as ye are separated from all others to an holy emploiment , so do not ye degenerate ; but let your light so shine before men , that they seeing your good works , may glorifie your Father which is in heaven . Know , that the eys of all men are fixt upon you : If covetousness , pride , luxury , drunkenness , or any other vice reign in any of you ; if any of you be of a dissolute life , whose conversation is not ruled by the doctrine ye teach ; ye are but miserable creatures . Be assured , Pope Innoc. lib. 3. de S. Altar . myst . that Quisquis sacris indumentis ornatur , & honestis moribus non 〈◊〉 quanto venerabilior apparet hominibus , tanto indignior redditur apud Deum , saith one . God contemns him , and will reward him according to his work : For , It is not every one that cries Lord , Lord , that shall enter into the kingdom of heaven ; but only they that do the will of my Father , saith Christ . Take heed therefore to your lives . If you preach well , and live ill , you do but build with one hand , and pull down with another . And thus much for the Caveat , as it respects our selves .

Now of the Caveat briefly , as it respects the Church of God . Take heed to all the flock , &c. A Minister hath the custody of many souls ; and if any perish through his means , he is liable to Gods judgments . As therefore we come provided with Knowledge , so with a resolution to propagate and diffuse it . Knowledge in the best of us , not communicated to the building up of the Church in holiness , is like costly materials prepared for the erecting of some sumptuous building , yet to no use , the loss whereof is irrecoverable . It stands us upon therefore to be instant in season and out of season ; to be Instructers of the flock committed to our charge , both in doctrine and manner of living . The reason hereof rendred in my Text , is substantial , in that we are made Overseers of the flock .

The word interpreted Overseer , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : hence , saith one , Nomen Episcopi plus sonat oneris quàm honoris . But I take it here in a larger signification than it is commonly used . All Ministers are Overseers of that Flock , the charge of whose souls is committed to them . They are their Spiritual Tutors , unfolding unto them the secret mysteries of Divine knowledge : They must inform them , if ignorant ; reform them , if erroneous ; reprove them , if dissolute ; confirm them , if weak in the faith .

They are called Watchmen , to watch for their souls salvation , that they be not carried away with every wind of dectrine , that they run not into absurd enormities ; but that they hold fast the profession of the faith , in holiness and righteousness all the days of their lives . They are called Pastors , whose calling is to use all diligence to feed their flock , and protect them from eminent mischiefs , by a careful foresight , or present needful power . The Symbole of this ( say some ) is the Bishops Crosier , the Spiritual Shepherds staff , which is acutus in fine ad pungendum pigros , rectus in medio ad regendum debiles , retortus in summo ad colligendum vagos : sharp in the end , to prick up the slothful and make them nimble ; right in the midst , to govern the weak ; but crooked in the top like a hook , to gather the dispersed , or such as go astray . They are called Gods Stewards , whose office is , faithfully to provide all things necessary for his family . They are called the Light of the world , whose property is to discover things hid in darkness ; They by their knowledge dispel the clouds of ignorance , by their holy conversation the works of darkness .

All things that are discovered , are made manifest by the light ; for whatsoever doth make manifest , is light : hence they shew the house of Judah their sins , Eph. 5 13. and the house of Jacob their thrnsgressions . They are called Stars , Fixt in the right hand of God , tanquam in firmamento suo , as in their heaven . Stars have their light from the Sun ; so you not originally from your selves , but derivatively from the Sun of Righteousness : Your knowledge proceeds from the revelation of Jesus Christ , who was in the bosom of the Father , and must be communicated to the world . And to this end they move perpetually about the world ; so ought you about the Church , that all therein may be partakers of the light of life .

Wonderful are the effects , and powerful the operation that the Celestial bodies have by their influences upon the Elements , and upon those things compacted by them : So questionless , the effects wrought by the powerful preaching of the Gospel , which is the power of God unto salvation , by such whose conversation is in heaven , as Divine stars , are far superior unto them . The operation , I am sure , more effectual , because more spiritual . For as the Stars beget life in things void of life , and cause vegetation by their heat ; So they by their precepts beget saith , in those that are dead in sins and trespasses ; which is the soul of the soul , by which we live unto God ; for , Faith cometh by hearing , and the just lives by his faith . Furthermore , by the propagation of the Gospel by preaching , the Church of God grows , and all therein as tender plants and trees of righteousness , bring forth the fruits of eternal life . Lastly , The fixt Stars , candem sempet inter 〈…〉 disstantiam , they keep the same proportion of distance to each other : The like harmony must be among us , that all of us together may declare the glory of God .

They are called Angels , to whom God hath given charge over his people , to protect them : Heb. 1. ult. For as they are ministring Spirits sent forth to minister for them who shall be heirs of salvation ; so are Ministers : wherefore saith the Prophet , How beautiful are the feet of those that bring the glad tidings of peace ! What shall I say more ? They are called Fathers .

All these names import labour in them to whom they are ascribed : So that great must be the pains that we must take with the Flock , the Church of God , over the which the Holy Ghost hath made you Overseers .

A word to the people . I beseech you , brethren , to know them which labour among you , and are over you in the Lord , and admonish you ; and to esteem them very highly in love for their work sake . 1 Thess. 5.13 . Apud Graecos majori in honore babebantur Philosophi quàm Oratores : Illi enim rectè vivendi , &c. Lactantius . The Grecians gave greater respect to their Philosophers , than to their Orators ; because these taught them how to speak , but those how to live well . And s●ffer the word of exhortation , Heb. 13.22 .

God must send , ere man can go . And here is Gods care of man , his love to man . God comes not in his own proper person , He speaks not in his own proper voice : So great is the Majesty of the one , that none can see him and live , Exod 33.20 . So terrible the other , that the Israelites trembled , cap. 19.16 . His sight so full of Majesty , that , Woe is me , saith Isaiah , I am undone , for mine eyes have seen the King the Lord of Hosts , cap. 6.5 . So full of terror his Voice , that the Israelites said to Moses , Speak thou with us , and we will hear ; but let not God speak with us , lest we die , Exod. 20.20 . Thus , would God come unto us , his sight would dash us , his voice would daunt us ; His presence is accompanied with lightning , when he speaks he thunders . Sinai was in a burning sever before God ; the Earth was troubled with a shaking ague ; the floods ran back at his presence ; the heavens dropt at the first sight , Psal. 68.8 . The voice of the L●rd is powerful , the voice of the Lord is full of majesty , Namper C●dros intelligit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quicquid est eximium in mundo . the voice of the Lord breaketh the cedars , the voice of the Lord divideth the flames of fire , the voice of the Lord shaketh the wilderness , the Lord shaketh the wilderness of Kadesh , &c. Psal. 29. So that the Lord considering that Man is but flesh , as weak as water ; he refrains from coming , but not from sending , to us , for us . Not Angels , though ministring spirits , as he did before the Law ; but ( having an eye to mans imbecility ) flesh of our flesh , bone of our bone , Men. Because himself would not thunder , he sends Boanerges , sons of thunder . He sends not Angels , spirits ; but Men-angels , messengers , Mat. 2. but little inferior to Angels . And this he doth for several reasons , besides that of his love and care , viz.

1. To shew us in what reputation Man is with him . He makes men , not mean men , but his Embassadors to men . Such as do reveal his secrets , Privy Councellors , such as represent his Person , a kind of Kings . And this honour all his Saints have . Psal. 149.9 .

2. To exercise us in that high grace of humility . God exalts man , to humble man . If the Lion roar , who will not fear ? Amos 3.8 . If the Lord speak , who will not , who cannot but obey ? No thanks to him then . But when Man speaks , and men obey ; hoc opus , this is the work of humility : Here he shews himself a true subject , when he yields obedience to Gods word spoken by man , albeit in dignity he be far inferior unto him .

3. Because it is the surest bond of Amity . If one needed not the instruction of another , but every one should think himself sufficient of himself ; ( such is the pride of man ) what division , what debate , what contempt of one another ? Now this is the surest True-loves knot between man and man .

Let therefore a man so account of us ( saith the Apostle ) as the Ministers of Christ , and Stewards of the mysteries of God , 1 Cor. 4.1 . And , Obey them that have the rule over you , and submit your selves ; for they watch for your souls , as they that must give account , that they may do it with joy , and not with grief ; for that is unprofitable for you . Heb. 13.17 .

SCALA JACOBI ; OR , St James his Ladder . JAMES . ● . 25 . But whoso looketh into the perfect law of liberty , and continueth therein , he being not a forgetfull hearer , but a doer of the work , this man shall be blessed in his deed .

ANTIQUITY reports , that the statute of Merciery was erected where crosse wayes met , to point out to passengers and pilgrims , the direct paths they desired to travel : So I may conceive of this blessed messenger of God , the Apostle James , made in the likeness of God . In this world we are pilgrims and strangers , where we have no abiding City , but seek for one to come : our way to that City , which is the heavenly Hierusalem , is through many tribulations and crosses ; where this Apostle being set up , doth shew the way to us wherein we must walk , if we will possesse the treasure of our hopes and long'd for felicity .

And because the way is ascendant , leading gradually upward ; I therefore may compare it to a pair of staires , or call it Scalam Jacobi , St James his ladder ; wherein are to be observed , 1. The bottome or ground . 2. The several steps , placed in a due proportion . 3. The top or upper part , which we aime to arrive at .

As for the bottome , it is that good word of God , the Gospel of Christ Jesus , which the Holy Ghost by this Sainted Penman , is pleased to stile a law ; describ'd by two singular attributes , the one of perfection , the other of liberty , it is a prefect law of liberty .

As for the steps , they are four ; the first is Speculation , Whoso looketh : the second is Perseverance , and continueth therein ; the third is Remembrance , he being not a forgetful hearer ; the fourth is Practice , but a doer of the work .

As for the top of these staires , it is the end of this Scripture , and shall be ( I trust ) of my discourse [ blessedness ] this man shall be blessed in his deed .

I must stand a while upon the bottome of the staires , the Gospel of salvation , term'd a law ; the law of the spirit , the law of faith ; the law of the spirit , as the prime inditer , the law of faith , as the prime effect : the law of the spirit , in regard of the spiritual graces of God produced by it ; the law of faith , as the special duty enjoined us in it .

Rat io nominis primum inquirenda ; we are now by the lawes of accurate teaching , to enquire specially why the Gospel is called a law ; and that is , 1. Because what is delivered therein to be observed of us , is obligatory , coming by way of command ? and having in it the regal stamp of supream authority . 2. Because it prescribes punishments to the disobedient transgressors thereof ; sincere obedience and essectual beleeving in Christ being exacted of us , upon pain of death . 3. Because it containeth large promises of great rewards , to the faithful observers of the sacred contents thereof ; Bernard . as Bernard saith in his Meditations , Si tormenta non terreant , saltem invitent praemia ; if threatned punishments do not deterr us ; promised rewards may the more invite us .

As it is a law , so it is a perfect law ; perfect in the Author Gods Spirit , which is infallible ; not admitting either Popish legends to delude the People , or traditional writs to destroy them . Integra est doctrina , ac pro●nde animos redintegrat . Jun. Psal. 19. Perfect in the manner of delivery , divine inspiration , as proceeding from the will of God , not from the will of man . Perfect in operation , as converting the soul ; making wise the simple ; rejoycing the heart ; in lightning the eyes ; and making the man of God perfect , thorowly furnished unto every good work . Perfect in the contents and matter , as full , and wanting nothing conducing to the bet tering of our knowledge in the wayes of piety ; our knowledge contemplative in matters of faith ; our knowledge practical matters of fact . And perfect in the end , Gods glory ; the glory of his mercy in the salvation of penitent and beleeving soules , the glory of his justice , in the condemnation of obdurate and perverse malefactors .

As it is a perfect law , so it is a law of liberty ; oppos'd to the Mosaical , which is lex senvitutis , a law of thraldome . The liberty of this law in respect of our twofold condition is twofold , 1. Gracious here in the life of grace , wrought by Christ the Son of the everliving God ; if the Son make us free , we are free indeed . Joh. 8.36 . Wherefore we have a free accesse at all times to call upon the Father of mercys , imploring his powerful assistance in holy actions , and invincible protection from all evil . 2. Glorious , in the life of glory ; called Vindicationis libertas , the liberty of compleat redemption ; the creature being delivered from the bondage of corruption , into the glorious liberty of the children of God . Phrasis qulgatissima est Deum colere . Non secus at que agri fertiles inprimis & optimi , sic Dei cultus , f●uctus fert ad vitam aternam uberrimos .

Of this twofold liberty , there are these parts , 1. A liberty from sin ; our submission to the Gospel , and faithful embracing of the promises of God in Christ ; frees us both from the raigning power of sin ; and from the condemning power : For being made free from sin , we become servants to God , and have our fruit unto holiness , and the and everlusting life , Rom. 6.22 . 2. A liberty from the yoke of the ceremonial law , and bondage of the morall . From the yoke of the ceremonial law , which was so ponderous , as that neither we nor our fathers were able to bear : but now by Christ and the law of faith , it is blotted out , quite abolished , and taken out of the way .

And from the bondage of the moral law in these ensuing particulars ; 1. From the curse , and consequently from the punishment of sin , the transgression of the law ; Christ hath redeemed us from the curse of the law , being made a curse for us : Gal. 3.13 . Rom. 8.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and the Apostle certifies us , that there is no condemnation to them that are in Christ Jesus . 2. From the rigour and exaction of the law , requiring of us for our justification , perfect righteousness inherent in us , and perfect obedience to be practis'd by us . 3. From the terrour and coaction of the law , which ingendereth servile fear in those who are under it , and compelleth them through the horror of torment , as bond-slaves by the whip or rack , to the outward ( though unwilling ) performance of it . But those that are under the law of grace , are zealously addicted to good works and services of God ; which are over done by them , with the free consent of a plous mind ; the original cause whereof is not any natural disposition ; but the love of God shed abroad in our hearts , by the holy Ghost which is given unto us . 4. from the instigation of the law , for which reason saith Pareus on 1 Cor. 15.56 . it hath got the name of the strength of sin , whereby sin appears more sinfull ; which is not caused by any fault in the law , in it self good , and condemning sin ; but through the viciousness of our unregenerate nature , that takes occasion from the sacred prohibitions of it , to transgresse : which irritation is accidentall , not essentiall to the undefiled law of the righteous Lord .

Another part of this liberty , is a liberty from death ; which is twofold , the first and the second . They that are effectually in subjection to the Gospel , the glad-tidings of peace ; are free from the first death , as it is a punishment : And from the second , over them the second death shall have no power . Tollitur mor● , non ne fiat , sed ne obsit . Aug. To them the nature of the first death is changed , and made but transitus ad vitam , a passage from death to life ; it is the end of sin and misery , and the beginning of our unspeakable happiness , the high-way from the vale of teares , to the Kingdom of glory and Celestiall joyes ; the Period of a mortall life , and the innitiation of a life immortal .

Last of all there is a liberty from Sathan and the world , granted to the sons of God , adopted in the Son of God , the Son of God hath over come the strong man , Not imperium Principis , but Carnificis . à Lapide . and bound him , as being stronger than he ; thorough death , he destroyed him that had the power of death , that is , the Devil ; and delivereth them who through fear of death , were all their life time subject to bondage , Heb. 2.14 . Get thee behind us Satan ( as Christ said to Peter ) and let the wicked world follow thee , which Christ hath over-come . Joh. 16. ult. And since ( O loving Saviour ) we live free men , free from sin reigning , condemning , free from Satan and the world , under the easy yoke of thy Evangelical Law , and under the protection of thy wings ; We will , with thy disciples , follow thee whithersoever thou goest ; and run after thee , whither thy good Spirit shall lead us . Thus it is apparent , how the Gospel of Christ is a perfect Law of liberty ; into which whoso looketh and continueth therein , he being not a forgetfull hearer , but a doer of the work , shall be blessed in his deed .

From the bottome of the stairs or ladder , we now go up the steps : the first whereof is speculation , whoso looketh into the perfect law of liberty . Joh. 5.39 . Audite saeculares , comparate vobis Biblia animae Pharmaca . Chrysost. Prono capite & propenso collo accurate in trospieere . 1 Pet. 1.12 .

It was a good advice ( blest be the mouth that gave it ) Search the Scriptures ; which is made good by the reasons rendred , for in them ye think ye have eternal life , and they are they which testify of me , saith our Saviour : hence this search must not be slight , this speculation not vain , this looking not perfunctory ; our Knowledge of Christ and eternal life depending on it : This is intimated in the original word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifying an exact and accurate prying into a thing ; as if one to find out , somewhat difficult to find out , should stand in this posture , with his body or head bended towards the earth , his eyes contracted and fixed upon some object , as if he did intend to look it through , and so to inform himself fully : Thus when we attempt to look into the abstruse mysteries of divinity , to acquaint our selves with the sacred Principles of Religion ; a superficial view is of no avail ; Profound matters require a serious and frequent meditation , an indefatigable study ; hence the Apostle St Peter describing the desire of the Angels to know the hidden mysteries of salvation , expresseth it by the same word , the Angels desire to look narrowly into the things revealed to us by the Holy Ghost , a work worthy their and our pains : not to be posted over with a careless run , but to be stuck close unto , and prosecuted until finished , and the mind in some sort rest satisfied .

Had that Apostate Julian disburdened his soul of all praejudicate opinions , had he pondered divine truths as was requisite , had he look't into it as into the word of God ; he never had blasphemed it , in saying , Vidi , legi , contempsi ; I saw it , read it , contemned it ; to whom learned Basil modestly replied as Chamier that famous French-man reports out of history , Vidisti ? legisti ? non intellexisti , si intellexisses , non contempsisses ; sawedst thou it ? readst thou it ? thou never understoodst it ; hadst thou understood it , thou hadst never contemn'd it . Of so great authority and so full of divine majesty are the Oracles of God ; as that in an understanding man , they beget an awful reverence , and mightily prevail for an obedient subscription , with those that studiously look into it : never man spake as Christ , never man as God .

Now who those are that should diligently enquire after the will of God , and look into the perfect Law of liberty ; is a point worthy our enquiring after . None but such as exempt themselves from God , exempt themselves from this task . All are bound to it , but who will observe it ? Minister and People , as they combine to honour God , so to know him , and whom he hath sent Jesus Christ : The Knowledge of whose will glides not into the soul of man , by natural instinct , or moral infusion ; but by the Spirit and the Word of truth ; the Spirit illuminating , the Word informing our understanding , In which word , we that are Pastours of the flock of Christ , above others must use assiduous scrutiny : 't is our profession to know more than ordinary , Act. 20.28 . as appointed in an higher sphear to be Overseers of the Church of God . Hence the Spirit terms the Prophets Seers , because they saw the will of God , which others also saw by them ; 1 Cor. 4.1 . and the Apostles with their successours , stewards of the mysteries of God , and Embassadors for Christ , to pray men in Christs stead to be reconciled to God : 2 Cor. 5.20 . En flexanimam suadae medullam . whose knowledge by preaching must be diffused , others must reap the benefit of our paines . God makes us knowing men , to make knowing men ; which many have taken on them to do , but some neglect it ; some can , but will not ; some will not , because they cannot ; some cannot , and yet presume : As for them that can and will not , I pity them , they shall be beaten with many stripes ; as for them that will not , because they cannot , I slight them , though richer than my selfe , they are but dumb dogs ; as for them that cannot , yet presume ; the world may jeere them , they make the Pulpit undervalued . But for Gods sake my brethren let us that can , will ; and endeavor when we speak from the father of languages , to deliver our embassage , not in an ill one , lest we expose our selves to a scornful censure ; nor in a too obscure and affected one , labouring more for fine words than fit ones ; lest affecting the praise of humane eloquence ; we feed the people as Heliogabalus did his Parasites , with painted dishes ; as those fed the eye , not the body , so the other tickle the eare , but profit not the soul . 'T is truth that one speakes , there is a Magick in the tongue , can charm the wild mans motions : and though God hath chosen by weak things to confound the wise ; 1 Cor. 1.27 . yet experience shews , that in all times a washed language hath much prevailed . The Scriptures are pen'd in a tongue of a deep expression , in every word almost a Metaphor illustrating by some allusion . How political is Moses ? how Philosophycal and Mathematical is Job ? how massy and sententious Solomon in his Proverbs ? how quaint and amorously affected in his Canticles ? how grave and solemn in his Ecclesiastes ? and how poetical and full of heavenly raptures , is his father in his Psalmes ? Christs doctrine astonished the Jewes ; Paul pleaded at the barr in a transcendent straine of eloquence , and in dispute was subtile . In a word , it suites not with the Majesty of so divine an Art as is that of winning soules , to be presented in sordid rags , but in a graceful trimme , yet plain . Confections that are cordial , are not the worse , but the better , for being guilded . Divinity , as it must not lasciviate , so being well ordered by significant words , placed in a native decency ; angles the soul , and lifts it up to heaven .

As Herod therefore bade the wise men , diligently to search for the young child Jesus , and when they had found him , to bring him word ; that he might go and worship him also , so I advise my brethren accurately to look into this perfect law of liberty , and when they have found what there is hidden , by constant preaching to divulge it . By this means the perverse transgressor is called and converted ; and Gods pleasure before neglected , is observed . I repeat St Peters exhortation , feed the flock of God , which is among you , taking the oversight thereof , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Tant●m ut nos pascat & v●stiat . not by constraint , but willingly , not for filthy lucre , but of a ready mind . 1 Pet. 5.2 . that every one of you may say , with the Apostle of the Gentiles , As much as in me lieth , I am ready to preach the Gospel unto you , Rom. 1.15 . Quicquid in me situm est , Promptum est . Which done in sincerity , not having an eye to the airy applause of men , nor wordly commodity ; but to the glory of God immortal , in the salvation of the souls of the hearers ; when the chief shepheard shall appear , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ye shall receive a Crown of glory , that fadeth not away , 1 Pet. 5.4 .

As for silent Ministers , not silent by authority , but through insufficiency : I should wish them well , did I wish they never had that calling , unto which I dare say they were never truly called ; but compel'd by necessity , on whom avarice laid on the supposedly holy hands . By which disorder of ordering broken tradesmen , and such of the giddy-headed multitude , untuter'd in the Word of God , who never knew other Art than how to deceive ; this holy function is prophaned , the Church scandalized , the well-deserving kept in penury , ignorance gets head , impiety propagates , and the sheep of Christ with these Wolves in sheep-skins , are pitifully worried . This tends to verifying Winifrids Apothegme , changing one word ; In old time there were golden Pastors and wooden Chalices , but now golden Chalices and wooden Pastors : as of old the Jewes had a royal Temple , but a rascal Priesthood . To redress this abuse , the remedy lies in the Imposers hands ; would the reverend Fathers of the Church , hold in their hands from imposition , and Patrons theirs from Donation , until merit claimed it ; Clerus Angliae , stupor mundi . these unworthy vermine would never appear , and Churchmen would gain their ancient reputation . I make bold therefore to report , what an honourable person once writ to his most excellent Majesty of famous memory , learned King James , They must rather leave the Ark to shake as it shall please God , than put unworthy hands to hold it up ; Nil defensoribus istis indiget Ecclesia ; 'T is a fearful doom they shall undergo , when God shall require the peoples blood at their hands , who perish for want of knowledge : however these men cannot be denied the benefit of their Clergy , if they can but read .

As for them that cannot preach , yet presume ; their presumption speaketh their folly ; yet such m●lapart audacity is sooner crowned with the Lawrel , than a modest ingenuity . Upon the first hearing , they are nois'd famous , when indeed they offer but the sacrifice of fools . It was a religious wish of a wise man , God forbid , that every man that can take unto himself boldnesse to speak an hour together in a Church upon a text , should be admitted for a Preacher , though he mean never so well : A setled brain , a good sad temper , a studious disposition , a well-grounded learning is fittest for this enterprize . Therefore we may justly admire the valour of some men , that before their studies dare ascend the Pulpit , and do there take more pains , than they have in their library . This makes some to use an inculcation of vain tautologie ; others ( as one saith ) such fugitive Divines , that like cowards they run away from their text . I say no more of them , but wish with all my soul , that ere they lookt abroad , they had looked well into the perfect law of liberty at home ; and so I dismisse them .

As Ministers must look into the Word of God first ; so must the people after . The lips of the Priest preserve knowledge for the peoples use ; Non libro sacerdotis , sed labr● ; non codice , sed corde , conservatur scientia . their blood will be required at his hands , if they through his default wander out of the way , and perish in their sins : if otherwise , their blood will be upon their own heads .

Your practice then ( dear brethren ) in looking into the Word , must be , To hear the Word when preached ; to hear it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with joy ; rejoyceing with David , to go into the house of the Lord , and to dwell there for ever : To hear it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with all readinesse of mind , 1 Pet. 2.2 . and longing after it , Psal. 119.131 . To hear it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with all humility ; like Paul sitting at Gamaliels feet : To hear it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with fear and reverence , as in Gods presence ; like Cornelius , hearing what God saith : To hear it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with patience and a retir'd attention ; like Mary , laying aside all cumbersom thoughts of the world that may distract your souls .

The Romans held their Censors so reverend , that they thought him worthy of no small punishment that did but yawne before him ; and shall not God judge them ( think you ) that care not how they hear his Embassadors , holding forth the word of reconciliation ? Heathenish Alexander and Attila , that received Jaddus and Leo , as the Lord himself ; and the foolish Galatians , that received Saint Paul as an Angel of God , even as Christ hiraself ; shall rise and condemn all perfunctory Auditors of his truth . Take heed then how you hear ; and follow not the steps of that untoward generation of the Jewes , in their peevish incredulity , shutting their eyes upon the glorious light of saving truth : Like that sullen tree in the Indies , which , they say , closeth it self against the beams of the rising Sun ; and opens only to the dampish shades of the night . What a shame will it be to you , shall that conceit of a new invention be fulfilled in you , Christians had once blind Churches and lightsom hearts ; but now blind hearts and lightsom Churches . It was the complaint of one in his time , that the fathers had plowed , sowen , reaped , fan'd the wheat , and set the bread upon the table ; but the children had not a mouth to eat it . Let it not be so said of you , for if it may for truth ; in truth you perish your souls everlastingly . Solomon confirms me , he that despiseth the Word shall be destroyed . Prov. 13.13 . Carefully look then into the Word by hearing , so shall ye suredly passe that danger .

Again , your practice must be to read the Law of your God ; whilest your tongues read , your souls hear God speaking : The circumspect reading of one Chapter whereof ( I speak it by experience ) sets me a thinking more than I can imagine ; it elevates the soul above it self , which rests satisfied without expecting farther Enthusiasms or new Revelations ; such heavenly doctrine is thereby dropt into the heart , as fits the reader to render a reason of his faith . Those faithful witnesses of Christ in Bohemia called Thalorites , if they had not diligently plyed the Scriptures , could not have been so skilful in them , as Aeneas Sylvius their profest enemy reporteth them . Aeneas Sylvius de dict. & fact . Alphons . lib. 2. c. 17. Many hath fame crowned for wise men , that read much ; but none for more wise , than those who delight in the Law of the Lord , and meditate therein both day and night . Which meditation is the souls Perspective-Glasse , whereby in her long remove , she discerneth God , as if he were near at hand . Nothing can carry us so near God and heaven as this ; do but joyn them together , and they give up a man to raptures , and irradiate the soul with such high apprehensions ; that all that wisdom which this world hath , hereby appears contemptible .

Now for the better understanding of the mind of God , it will not be amisse in reading , in meditating ; to confer Scripture with Scripture : As the clouds clashing together in the aire above , throw them at the length a most bright lightning ; so do the Scriptures when parallel'd . The reason is strong ; Ireneus gave it ; Ireneus . Ostentiones quae sunt in Scripturis , non possunt aliter ostendi quàm ex Scripturis ; The demonstrations in Scripture , cannot be otherwise made good , than by Scripture . A good wit invented this allusion , the striking of two or three strings together , directeth the Musitian for the tuning of his instrument ; so the comparing of several texts of Sacred Writ , leadeth us to the true intention of the Spirit . Thus if we read , thus if we meditate ; we shall read , we shall meditate with understanding .

Furthermore , your practice must be to confer with the learned dead , with the learned living ; so Christs disciples did with Christ , the Eunuch did so with Philip. Hierom highly commends Marcella for the like , and Fiabiola for the like zeal . With the learned dead , in their works ; breathing instructions are more effectual ( all grant ) but these have their operation : And being the number is but small , as the number of Pearls in comparison of baser stones ; the want ( blessed be our God ) is well provided for , by their living monuments ; which we may use , as a traveller doth a Map , the better to find out the way ; or as Joseph did the mans help , that advised him to leave Sechem , and seek his brethren in Dothan .

But to what purpose is all this ? The Patrons of ignorance suggest unto us , that the Scriptures are obscure , and so unfit for the Vulgar to look into : beleeve it not , 't is a false alarum , 't is a bold tale ; by Davids help , ye may des●ry them ; Thy Word is a light unto my feet , Psal. 119.105 . 2 Pet. 1.19 . and a lanthorn unto my paths , faith the blessed King . Saint Peter calls it a light that shineth in a dark place ; which if the darknesse comprehend not , the aspersion is not to be cast upon the Word , but upon us , in whom the darknesse dwelleth . The Sun is not a jot the more obscure , that a blind man seeth it not ; no more is the Word of God , that a natural man understands it not : for it is impossible for him so considered ; 1. In regard of his natural corruption , whereby he loves darknesse more than light . 2. In regard of his natural dimnesse , whereby ( saith Justin Martyn ) he is too weak to apprehend clearly the greater matters . 3. In regard of the malice of our ancient enemy , who labours to take that seed which is sowen , out of our hearts , and make it unprofitable .

Yet this word is to be lookt into of all ; to be heard , received , meditated and discourst of ; because by this means we may in time attain to the understanding of it . But specially by the guidance of the unerring Spirit , that teacheth us all things ; for which , we must daily supplicate unto the Father of wisdom , to make us wise unto salvation . For if he be once confer'd upon us , 1 Cor. 2.10 . we are fitted then to search all things , even the deep things of God . Until which , there remains a vail over the heart , and scales of ignorance , which must first fall lo● , as those did from Pauls eyes . It is not every one that bringeth with him a rational soul , that is capable of Divine Revelations ; 't is true , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The mind seeth , the mind heareth , Epicharmus said it : Epicharmus . yet never is it fit to entertain sacred and supernatural objects , until first rectified by the Spirit of truth . For the Gentile , that is , the unregenerate walkers in the vanity of their minds , until the power Divine actuate them anew , until the holly Ghost , who is the anointing eye-salve , Joh. 14.26 . open their eyes , and teach them all things ; remain in that dark condition . Velamen amove volumen evolve . Hence proceeded Davids Petition , Open thou mine eyes , that I may behold wondrous things out of thy La● , Psal. 119.18 . If God open the heart of man , as he did the heart of Lydiu , What should 〈◊〉 from reading Gods mind in his written Word ? For this the Bereans won the reputation of being Noble ; which none but the ignoble brood of the lying Whore of Babylon oppose , who , were not their faces thatcht over with impudence , as is their devotion laid over with ignorance , might extremely be ashamed . For which grand Sacriledge , they pretend Apostolical authority , derived from the Popes Chair , under the disguise of holinesse ; wherein lyes a deep plot , how to cheat mens souls of saving knowledge , and thereby men of their souls . The scope of which damned project , is to keep the people in a servile awe at their back , and make them submit to what they prescribe ▪ whereby poor souls , they are hurried aloug●ood winckt , into an unavoidable destruction . I would to God , they were better advised . A Chancellour in England advising a Judge , told him , it was his duty to open the Jurors eyes , and not to lead them by the nose : So I may say to the Popish Clergy , it is their duty not to debarre any Lay-man for looking into the perfect law of liberty , which is all the evidence they can shew for the Kingdom of heaven , the land of the living ; but to let them use that granted liberty for their own satisfaction , and better assurance .

Let them then say what they will , the Scriptures are not for hardnesse , like unto the Cities of the Anakims , which were so strong and so walled , that they made the Israelites quake to think of them ; Numb. 6.13 . neither are they for danger so perillous ( as they report ) to be medled with , as the tree of knowledge of good and evil , that brought death to them that tasted it ; but it is the power of God unto salvation , and to them that keep it , there is great reward . I advise you therefore to fear nothing , but in the strength of the Lord , seek to know your Fathers will every way , that you may be the better enabled to do it , to your endlesse comfort , and his endlesse glory ; who is God over all blessed for ever .

For what remains , I contract my discourse . The second step is Perseverance . And continueth therein ] That is , persevereth in the study of this holy doctrine ; and remaine thin the Knowledge , belief and 〈…〉 . Non quaruntu● in Christianis initis , sed finis . Hierom. 〈…〉 their glory , when they lest their love to the truth . It is the evening that crownes the day , and the last act that commands the whole scene . If ye continue in my word , then are ye my disciples indeed . Joh. 8.31 .

The third step is Remembrance . He being not a forgetfull hearer , ] There is an Hebraism in the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an hearer of oblivion ; a term answering the former similitude . Wicked men are often expressed by their bad memories ; and the sins of Gods people are usually sins of forgetfulnesse and incogitancy . Our souls ( saith one ) are like filthy ponds , in which fish die soone , frogs live long : Prophane jests are remembred , pious passages forgotten . Our memories naturally are very false , and there is a wilful forgetfulnesse of the best things . Therefore we should use the best helps ; As , Attention , Prov. 4.21 . Affection , Psal. 119.97 . Application , Job 5.27 . Meditation , Luke 2.19 . And Practice , Psal. 119.49 . All these are great friends to memory ; which is the Chest and Ark of Divine Truths ; Isa. 42.23 . in which we should see them carefully locked up . We should lay up something for the time to come ; and learn that in Zion , which may support us in Babylon .

The fourth step is Practice . But a doer of the work ; ] That is , laboureth to refer and bring all things to practice . Non quid legerint , sed quid eperint ; non quid dixerint , sed quomode , vixerint . This is the end of all our reading and hearing , that we may do it ; it is not knowing , but practising that bringeth blessednesse . At the last day Christ will demand , not what have we read or said but what have we done . One practical Christian brings more glory to God : than a thousand notional formal professors . Is Optimè legit Scripturas , qui verba vertit in opera ; An evidence we are truly godly , when the Word is written in the heart , and held forth in the life , Phil. 2.16 . It is not talking of wine , but drinking of it , that comforts and chears the heart . The Theory of Musick is delightfull , but the practice is far more excellent and pleasant . A real good man , is Decalogus explicatus , a living Decalogue ; his life is a comment on the commandments . He walks up to his principles and priviledges ; answering his Gospel-light with a Gospel life . Ille plus didicit quiplus facit . A grain of grace is better than many pounds of gifts . Obedience is better than sacrifice .

These lead to the top of all , which is blessednesse . This man shall be blessed in his deed ; ] Mark this against the Papists ; the Apostle doth not say , for , but in his deed : 'T is an evidence of our blessednesse , though not the ground of it ; the way , though not the cause .

There is a blessednesse annexed to obedience ; not for the works sake , but out of the mercy of God ; see then that we so carry , as that we may come within the compasse of the blessing . His disciples were more blessed in hearing Christ , than his mother in bearing him , Luke 11.28 .

DECVS SANCTORVM ; OR , THE Saints Dignity . PSAL. 149.9 . This honour have all his Saints .

HOnor Christianorum , Crux Christi ; The Cross of Christ is the Christians glory . God forbid that any of Christs flock should glory in any thing , save in the Cross of Christ . There is pain indeed , but there is pleasure too ; the pain is outward , but the pleasure inward ; the pain is for a moment lasting , but the pleasure time out of mind everlasting . There is trouble in the Cross ; but hold out unto the end , and the consequence of it will be rest world without end . All afflictions are but light , in comparison of that exceeding and eternal weight of glory that crowns them . Besides , the joy of the Holy Ghost is wrought in the hearts of the afflicted members of Jesus Christ , weighs down the burden of that sorrow that is laid upon them . Hence it is that they faint not ; for though the outward man perish , yet is the inward man renewed day by day . 2 Cor. 4.16 . It is an infallible Maxim dictated by Gods Spirit , That they that live godly in Christ Jesus , shall suffer persecution . 1 Cor. 4.12 , 13. But observe the magnanimity of the Martyrs : Though they be reviled , yet they bless ; though they be persecuted , yet they suffer it ; though they be defamed , yet they bless ; though their blood run down about their ears , yet they rejoice , forasmuch as they are partakers of Christs sufferings , that when his glory shall be revealed , they may be glad also with exceeding joy . For whosoever suffereth reproach , or any kind of persecution for the name of Christ , keeping a good conscience , happy are they ; for , the Spirit of glory and of God resteth upon them , and God on their part is glorified . The Church of God , which is the Congregation of Saints , is compared to a City which is besieged ; ab hostibus oppugnatur , non expugnatur ; which is assaulted , but not vanquisht by any adverse power , the gates of hell cannot prevail against it . 1 Pet. 4.13 , 14. The Bush that Moses in a vision saw burning , but not consuming ; did signifie the Church of God then in Egypt , burning in the fiery furnace of tribulation , yet free from consumption : You may easily conceive the reason , God was there ; Here am I , said he to Moses . Where the Lord is , there is safety : No power can destroy that which is supported by the highest power . Vritur , non comburitur ; the bush the Church doth burn , but consumes not away ; it is preserved for greater glory , and greater glory reserved for it . For no doubt but the Saints , the holy ones of the Holy One of Israel , shall at length have the upper hand of their enemies : Principalities , powers and dominions , do set themselves against them ; but what of that ? Principalities , powers and dominions must submit unto them .

Wherefore , Let the Saints be joyful in glory ; let them sing aloud upon their beds ; let the high praises of God be in their mouth , and a two-edged sword in their hand ; to execute vengeance upon the heathen , and punishments upon the people ; to bind their Kings with chains , and their Nobles with fetters of iron ; to execute upon them the judgment written : This honor have all his Saints .

Observe in these words , these three parts . 1. A Subject ; and that is Gods Saints . 2. An Attribute , which is a special honour proper and peculiar to the Saints , exprest in the precedent words , and here implied ; This honour . 3. The latitude and extent of this attribute of honour ; all Gods Saints are partakers of it ; This honour have all his Saints . The Subject must be the first subject of my discourse .

There are two sorts of Saints , 1. Seeming Saints , and 2. Real Saints .

Seeming Saints are , whose Religion is terminated in outward appearances ; None can have a fairer outside , none a fouler inside . Whereupon our Saviour compares them by the name of Hypocrites , to painted sepulchres ; and others give them the plausible appellation of white Devils . Painted sepulchres are glorious without , but within nothing visible but rottenness : White Devils appear like Angels of light ; but do but search them , and you shall find them Angels of darkness ; Devils , though white as the Devil would have it , and as the Negro's paint him , as a colour contrary to their own , Multa videntur quae non sunt ; Many good things appear by them , but not one good thing can be found in them . Our Saviour deciphered them by the name of Wolves in Sheeps clothing ; harmless in profession , but in truth of a wolvish disposition ; like those in the Revelasion , that said they were Jews , and were not , but the Synagogue of Satan . These are Saints in the Devils name , and of his making , whose damnation is just , and from whom good Lord deliver us . Let us leave them as nothing to do with this Text , nor this Text with them ; which hath only to do with Gods Saints . And take this note with you ; Si vita sanct●rum nobis acerit , appellatio sanctorum nihi proderit , saith reverend Davenant : The name of Saints will nover do us good , if we lead not the good life of Saints .

There are real Saints , Saints of God ; and they are Saints two ways , 1. By Imputation . 2. By Renovation .

By Imputation ; for to them the sanctity and righteousness of Jesus Christ is imputed ; in which respect the Saints gone were , the Saints living are perfect in this lise . John 17.19 . Ephes. 5.27 . Tales nos amat Deus , quales futu●i sumus ipsius dono , non quales sumus nostro merito . Saith an Ancient Councel . For the holiness of our dear Saviour , in a bottomless mercy and goodness imputed to them , is in it self most perfect . Of this our Saviour speaks , when he saith , For their sakes sanctifie I my self , that they also may be sanctified through the truth . And the Apostle delivers this doctrine thus ; That Christ loved his Church , and he gave himself for it , that he might sanctifie it , and present it to himself a glorious Church , not having spot or wrinckle , or any such thing , but that it should be holy and without blemish . Were it not that they are not imputed , and that Christs righteousness is imputed to them ; many were the spots and wrinkles of the Saints whilst here militant . Sanctity imports , among other things , a cleansing from impurity : whence Isidore , Sancti , quasi sanguine tincti ; Saints are so called , because they are sprinkled with the blood of Jesus Christ , that cleanseth from all sin . Who were antiently purified , were sprinkled with the blood of the Sacrifice ; so now the Saints with the blood of the Son of God , who gave himself for them to God , an Offering and a Sacrifice of a sweet smelling savour ; the righteousness and merits of which Sacrifice are made theirs by assignment . Assignata est homini aliena justitia , quia caruit suâ , Bernard . saith Bernard ; The righteousness of another is allotted and assigned unto man , because he lost his own conferr'd on him of God . Since mans first apostacy and fall from God , none could ever be perfect Saints in this world , without the perfect rightcousness of Christ , which perfects them alone to whom it is imputed ; who being in Christ Jesus , are considered as one mystical person with him who is their Head , from whom floweth all perfection , by whom remission of sin is compassed , and through whom freedom from condemnation eternally is obtained . Thus Gods Saints are Saints by Imputation ; whom I believe in Christ to be no sinners , and therefore not guilty of death , but just and holy , and lords over both sin and death , and assured heirs of everlasting life .

The Saints of God are Saints by Renovation : For to whom God sent forth his Son into the world to redeem them , God sends forth the Spirit of his Son into their hearts to sanctifie them ; which Sanctity wrought by the Spirit of grace and Word of God , is a quality or qualification newly created in their hearts , whereby the Image of God which was lost by the fall of Adam , is again restored , and the corruption of sin by degrees abolished ; the working grace of the blessed Spirit never ceasing , until by a transcendent operation it mould and frame them to righteousness and true holiness . Hence they are called new creatures , whose intentions and actions are conformed to the exact rule of hóliness , Gods most holy Word , and the unerring directions of his renewing Spirit .

Saints thus by Renovation , have in them a twofold grace and righteousness , Viz. 1. Inherent grace . 2. Actual grace .

The inherent grace or righteousness of the Saints , doth not originally arise out of the principles of Nature , but of Gods free grace ; not of their own industrious acquisition , but of Gods favorable infusion . Hereby the tyranny of sin was and is suppressed in them , and the violence of their natural corruption inclined to mischief , by the predominancy of a more effectual grace habituated in them , kept in order and subjection . Hereby the ruines of our nature are repaired , and we by the quickning power of the God of life therein , graciously revived . Hereby all Gods Saints are disposed and enabled to perform his injunctions ; and made acceptable in the Beloved ; without whom , inherent grace or sanctity is neither permanent nor operative : for in Christ , and by Christ alone , the Saints are what they are , and do what good they do .

The actual righteousness of the Saints of God , is that conformity , which their actions proceeding from the habit of grace , wrought in them by the Spirit of sanctification dwelling in their hearts , have to Gods law . This is moral ; yet the beginning , the progression , and the finishing of it , proceeds from the Supreme Author of all good . Nulli sunt conatus nostri ad bonum , si non excitentur ; vani , si non adjuventur : We never bend our endeavours and forces to the performance of any good thing , if not excited : and all are but vain , if not supported . For who is sufficient for these things that God exacts , if God enable not ? His grace is sufficient for us , and without it we insufficient for them . The Saints work out their salvation with fear and trembling ; but by the help of God , that worketh in them both to will and to do , of his good pleasure . By the efficacy of his al sufficient working they exercise themselves unto godliness , and apply their hearts to his service . Hence they are called Vessels of honour , and Temples of the Holy Ghost , sequestred from all others for the service of the Lord , and honour of his holy Name . It is to honour and to serve him , that the Saints are by Baptism admitted into the Church ; Nazianzen . whence Nazianzen describes Baptism to be , Pactum vitae purioris cum Deo , A compact made by man with God , to lead an undefiled life , and not to walk in the way of sinners .

Sanctity I conceive to be like a Diametrical line in a Circle , constituting two distinct Hemispheres of men , differencing the good from the bad , the Saints from the Wicked : whereby we , and all men who are the Saints of God now in being , are advertised to eschew the society of Atheists , Blasphemers , Drunkards , Adulterers , Idolaters , and all malefactors , and to tread in the pure footsteps of the blessed Saints , in their heavenly hemisphere ; composing our selves to keep within the Compass into which no Devil can have admittance . We are men ( if Saints ) of another and a better world , and must not fashion our selves according unto this . It is reported of the people of Lorain , Heyl. Ge●g● . That they participate of the French Complement , and German Drinking . I fear it may be reported of too many of us , and that report too true , That we participate of the French Complement , and German Drinking , of the Spaniards Oppression and Cruelty , of the Italians Whoring , of the Turks Atheism , of the Jews Avarice , of the Papists Superstition , of Machiavels Perfidiousness , and many others evil heapt up in the pack of mischief . But these things become not Saints , they stand in opposition to their conditions ; such men are Antipodes to the Godly , walking contrary unto them . Wherefore lay aside all uncleanness of the flesh ; let not the phantastick pleasures of this bewitching world besot your souls , neither come you into the assembly of the wicked , whom the world may stile , but with a false glosse , Men of renown . Chrysost. It is Chrysostom's speech on the 24. of Matthew ; Sanctorum est non inquirere mansiones ubi clariores sunt viri , fed ubi fideliores ; nec gaudent ubi epulae sunt largae , fed ubi storet sanctitas : It is not the property of Saints to desire to dwell in those mansions , where the more famous men of this world resort , but where the more faithful dwell ; neither delight they to be where dainties are in abundance , but where sanctity and holiness doth most flourish . Like Moses , that chose rather to live miserably with the opressed Israelites , than deliciously in the Court of Pharach among swaggering Gallants . Be ye thus minded as becometh Saints . Set up your rest where Religion flourisheth , where Piety is practised , where good works performed , where Grace reigneth ; and be ye as they , holy , and do as they do , good ; otherwise God will spue you out of his mouth , like the luke-warm Laodiceans . Hierom. Non Hierosolymis fuisse , fed Hierosolymis bene vixisse , laudandum est , saith Hierom : Not to live in Hierusalem , but to live well in Hierusalem , is praise-worthy . We must not live in the Church amongst the Saints , but we must be Saints of the Church .

Thus the Saints of God by renovation , have in them inherent and actual sanctity : which in respect of their twofold state , is twofold , imperfect and perfect ; imperfect in their state militant , and perfect in their state triumphant .

First then , There was never Saint found , nor ever shall be found Saint so journing on this earth , during the days of his pilgrimage , indued with absolute or compleat sanctity : Their righteousness is but inchoative , begun here ; yet true , but not perfect until the day of our full and perfect redemption , until our absolute translation from death to life , until our better change out of this life of mortality into the life of immortal glory . Aug. Nullus sanctus caret peccato , nec tamen ex hoc desinit esse sanctus , cùm affectu teneat sanctitatem , saith Austin : No Saint wants sin , yet doth he not hereby cease to be a Saint , being his affection is possest of holiness ; The desires of his soul have embraced grace , for which God graciously embraceth his soul . This impersection of the Saints , appears by the Apostle complaining of a law in his members rebelling against the law of his mind , and so leading him captive to the law of sin in his members ; whereby , the good that he would do , he did not . Of this he speaketh , 2 Cor. 7.1 . when he saith , Let us cleanse our selves from all filthiness of the flesh and spirit , perfecting or finishing holiness in the fear of God . Where the word finishing importeth the imperfection of the most perfect meer man , under which he still groaneth in this life , and for which Paul he still cries out , O wretched man that I am , who shall deliver me from the body of this death ? until the day wherein he shall finish his course and sanctification in Gods fear . We hear the Saints praised for the strictness of their holy life , and not undeserved ; their goodness is applauded of the good , and honored of the best . Ambr●s . Yet saith Ambrose , Cognascamus sanctos non naturae praestantioris fuisse , fed observantiae majoris ; nec vitia nescisse , fed emendasse : Let us know , that the Saints had not a more excellent nature than we , but had a greater observance and respect to God , neither were they void of sin , but were always on the mending hand . They were ever inclining to that perfection which they had not yet obtained ; and declining that evil which makes men incapable of perfection Do ye so likewise ; for be assured , that they that live in the world without sanctity and amendment of life , live without the true God of the world ; which whosoever doth , Hierom. shall not live out of this world with God world without end . Non nisi sanctes Coelestis aula suscipiet , saith Hierom ; The Court of Heaven entertains no Courtiers but Saints and holy men : There shall in no wise enter into it any thing that defileth , Rev. 21.27 . or worketh abomination , but they which are written in the book of life . Where their imperfection is turned to perfection , and their incompleat grace to perfect glory .

Secondly , So that albeit the Saints are not perfect in their state militant , yet are compleat in their state triumphant : Though not throughly holy in the state of grace , yet their sanctification accomplished in the state of glory ; where no foe can oppress them , no sin infect them , no devil pervert them ; ubi una placida & fida tranqui●itas , una sollida & perpetua securit as , saith Cyprian ; Cypr. where there is onely pleasing and faithful tranquillity , where onely is solid and perpetual security . Without are dogs , and sorcerers , and whoremongers , and murtherers , and idolaters , and whosoever loveth and maketh a lye : Onely the blessed that do his commandment , Rev. 22.14 , 15. enter into the city , the new Hierusalem : Who are like Absolom in another sense , from the sole of the foot to the crown of the head without blemish ; and not like Isaiah's sinners , from the crown of the head to the sole of the foot , no whole part . This happy perfection and perfect happiness , let it be ( as annexed to the glory of God ) the highest point of your ambitious thoughts , and the But to which you shoot all the arrows of obedience : Then shall ye , being with the Saints righteous by imputation and renovation , by grace inherent and actual , here imperfect , but perfect registred and placed with the Saints ; shall be like the Sun in the firmament of heaven .

And so much concerning the Subject of this Text , Gods Saints ; whom I leave in their proper sphere , having brought them to their long home , where I trust we shall all meet them in glory everlasting .

The second part of the Text , is the Attribute of special honour , proper to the Saints ; This honour . What is imported by this honour , is exprest in the foregoing verses , and in the first part of the Text. To be brief , 't is this ; An absolute victory over all People , Nations , Kings and Potentates , that fight against the Saints . But being we cannot conceive a Conquest before a Conflict ; I will by Divine assistance treat a little of the Saints Conflict , and their honorable Conquest .

Gods children and Saints are here in a continual warfare : Afflictions ( saith one ) are perpendicular to his graces in them ; Vertue never yet wanted opposites , Tendit ad astra per aspera virtus . The way to Heaven ( as one observes ) is strewed with briars ; like that which Jonathan and his Armour-bearer passed betwixt two rocks , Bozez and Seneh , that is , foul and thorny . Grievous and many are the Massacres of the Saints . The French proverb of Sicknesses , is true of the Churches persecutions and conflicts ; They come on horse-back , but go away on foot : And Rest and Pleasure , like Oxen , come slow and heavily , and go away like Post-horses on the spur . The Kings of the earth assemble themselves against the Lord and his anointed ones . To omit others , Have not France , Germany , Spain , Italy , ( who not ? ) been up in arms against the Professors of the Truth , to send them through the Red sea of Tribulation , into the land of Canaan ? And do not those bitter enemies exercise all manner of cruelty that barbarous rage can invent ? Cursed be their anger , for it was fierce ; and their wrath , for it is cruel . As for torments and kinds of death , Phalaris and his fellow-tyrants come short of those Bloodhounds of the Spanish Inquisition : whom I may compare to the women of Vlna in India , Heyl. Geogr. who black their teeth , because dogs teeth are white ; so these black their souls with the works of darkness , because the souls of the Saints are white with innocency . But yet , as the malignant fury of inveterable men in authority , did not terrifie the Saints from professing the Truth ; so neither did the hideous dealings and tyrannous pursuits affright the Saints and faithful Martyrs of our times , who vowed their lives and fortunes to the service of God : witness the Saints in the time of the Ten Persecutions ; witness the English Martyrs in the time of Queen Mary ; the most Christian resolution of the German Princes , who cleaving to the doctrine of Luther , forsaking Popery , protested that they would defend it to the death , Heyl. and hence were first called Protestants .

I have read , that the Prince of Lorain giveth for his Device , An armed Arm coming as it were from Heaven , and grasping a naked sword ; to shew that he holdeth his Estate by no other tenure than God and his sword . Such may be the Device of the Saints , to shew that they hold their Religion and eternal estate on inheritance , by no other tenure than God and the sword of his Spirit , which is his Word . It was Caesar's speech , every-where where he fought , That he fought for Honour ; but in one place above the rest , for his Life : But Gods Saints , ever for both . Niteris in cassum Christi subme●gere puppem : Fluctuat , at nunquam mergitur●lla ratis . But he in whose sight precious is the death of his Saints , hath his victorious arm stretched out for their protection . They are like reeds and tender plants , which yield to a surious wind ; but the blustring storm once overblown , recover their former straightness . Gad , ( saith Jacob prophetically ) a troop shall overcome him , but he shall overcome at last . So the Church of God dispersed over the earth , toss'd to and fro , did and shall receive many overthrows , but at last●t shall overcome . Adhuc in saeculo sumus , adhuc in acie constituti , &c. ( saith Cyprian : ) We are yet in the world , Cypr. yet militant in the front of Gods army , like the forlorne hope ; we fight daily for our lives , with Paul we die daily : We must therefore husband our opportunity the best we may , that we may persevere so in the narrow and strait passage of Praise and Glory . If we continue unto the end , we shall be assuredly saved : For after our storm of misery is past , we shall breathe in a free aire , in a world without an end .

Thus you have seen the Conflict of the Saints ; mark now the issue of it : 1. They cannot be overcome . 2. They cannot but overcome .

And this honour have all his Saints .

First , They cannot be overcome ; for they are defended with the potent arm of the Almighty , who never forsaketh them in their extremity , but in their greatest weakness manifesteth his strength , and granteth deliverance when most desperate . He forsaketh not his Saints , they are preserved for ever . The Israelites in Egypr , David preserved by Saul , Psal. 37.28 . the three Children in the fiery furnace , Daniel in the Lions den , were wonderfully preserved : And hence the Saints in all ages since mightily sustained , yea even in death some , by that God , whose hand is not shortned that it cannot save ,

Quosdam aperte liberavit , Aug. quosdam occulte coronavit , saith Austin on that Psalm ; Some he openly redeemed , and some he crowned in secret . The profoundest stratagem , though fetcht from the lowest pit of hell , cannot work their ruine . There is no inchantment against Jacob , nor divination against Israel : In God do they put their trust , and care not what man can do unto them ; The Lord of Hosts is with them , the God of Jacob is their refuge . Nec plus ad dijiciendum praevalet terrena poena , Cypr. qu●m ad erigendum tutela divina , saith a Father ; Earthly tortures cannot prevail more to pull them down , than Divine protection to raise them up . Though they fall , Flebile principium , me●●or fortuna sequctur . yet shall they rise ; though they sit in darkness , yet shall the Lord be light about them , Mic. 7.8 . As an Eagle fluttereth over her young , spreadeth abroad her wings , taketh them and beareth them on her wings ; so doth the Lord by his special providence support his Saints , and bear them up on the wings of his protection into the land of the living . Thus the Saints cannot be overcome .

Secondly , They cannot but overcome : There are more , and of greater power , that fight for them , than against them . Greater is he that is in them , than is he that is in the world . Be of good cheer , saith Christ , ( who in the Revelation is stiled the King of Saints ) I have overcome the world . Qui pro nobis mortuus semel vicit , semper vincit in nobis ; He that once dying hath overcome for us , doth ever overcome in us . Cypr. Ep. 9. Wherefore , like a potters vessel shall their and our enemies be broken in pieces ; Kings shall be tyed in fetters of iron , and great fear shall be on all people . None are able to resist that power by which they fight the battels of the Lord ; Rather than resist , they will adde the wings of fear to the feet of cowardise , and flie away ; The Devil and all will flie away if resisted .

It was Zuinglius his prophesie ; Scio veritatem superaturam esse , & ubi ossa mea in favillam redacta fuerint ; acciditur quidem Christus , fed brevi resurgit , ac de hostibus triumphat : I know that Truth will overcome , Luther . even when my bones are consumed to ashes ; Christ is slain in his Saints , but he with them will shortly rise and triumph over his and their enemies . A resolute Christian spake it : He that suffers for a moment , overcomes once ; but he that always enters the lists to conflict with pain and tortures , non vincitur , quotidie coronatur , is nover vanquish'd , but daily crowned .

Let this add spirit to your heart of grace ; That when occasion offers it self , ye may not be dismayed at the grim countenance of the fiercest adversary , nor flinch at the most pinching torments that hell can invent . Though the Earth move round ( as Copernious imagined ) yet are ye on sure ground on the Rock Christ Jesus : And be assured , the day will be your own , though ye think it long ; Quo ●ongior pugna , hoc corona sublimior ; The longer the fight , the more glorious the trown . Cypr. Ep. 16. The consideration of this may make you ( as the Jews when they escaped pernicious Haman's plot to take away their lives ) have light , and gladness , and joy ; and honor : For as the Jews had the killing , so shall you with the rest of the Saints have the judging of your enemies ; their overthrow shall be your rejoycing . Be not ye therefore like the Turks Janizaries , now more factious in the Court , than valiant in the Camp ; but go out in the strength of the Lord , fight the good fight of faith , finish your course with joy , and lay hold upon eternal life ; for we must through much tribulation enter into the Kingdom of Heaven . Post pluvias serenitatem , pest tenebras lucem , post procellas placidam lenitatem , post miseriam gloriam , mittet Deus : The Everlasting God will send unto you , after rain fair weather , after darkness light , after tempestuous storms a gentle calm , after a temporary misery everlasting glory . And this honour have all his Saints . And thus much concerning the Attribute of special honour ; This honour .

The last part of the Text , is the latitude or extent of this special honour ; All Gods Saints have it . This honour have all his Saints .

Every one whom the Lord of Hosts calls to bear arms , or to expose his life or fortunes to dangers in this spiritual war , He doth furnish him with all military habiliments , und confers upon him that strength whereby he may return conqueror ; upon whose victorious return unto him from whom he came , he crowns him with glory and honor . Every particular Saint hath due unto himself by promise , a crown of life laid up for him , which the righteous Judge shall at the last day give unto him , Peter , Paul , James , John , and every sanctified man shall not miss of the King of Kings royal pay . Be thou faithful unto death , saith the Spirit in the Revelation , and I will give thee the crown of life . He that overcometh , shall not be hurt of the second death . He that overcometh and keepeth my works unto the end , to him will I give power over the nations , and he shall rule them with a rod of iron , as the vessel of a potter shall they be broken to shivers . To him ( again saith the same Spirit ) that overcometh ▪ will I grant to sit with me in my throne , even as I also overcame and am set down with my Father in his throne

So that all and every one of his Saints , hath the honour of overcoming and triumphing , upon the overthrow of their Antagonists . God will thus deal with you too , if you keep on hostility against the enemies of your salvation , if you be faithful defenders of the true faith . An honorable end ever crowns honorable actions : And what other can be the expectation of the Heirs of salvation ? which is the proper title of Gods S●ints ; and I trust , that title with all the concomitants thereof , ours . Be ye sure then to make your Election , your Justification , your Sanctification sure : For , not those that are registred Saints in Popes Calendars , are thus honored ; but only they that are cleansed with the blood of Christ , they that are sanctified with the holy Spirit , only they who are Canonized in heaven , and belonging to the election of grace . Who , to their exceeding joy at the last day , shall hear that fearful sentence of death pronounced against their enemies , Go ye cursed , &c. And this judgment have all the wicked . And that comfortable sentence of an endless life , prono need to them ; Come ye blessed of my Father , inherit the Kingdom prepared for you from the beginning of the world ; which Kingdom is called by the Apostle , the inheritance of the Saints in light . And this honour have all his Saints . Amen .

WARRANTABLE SEPARATION ; WITHOUT Breach of Union . GAL. 2.9 . And when James , Cephas , and John , who seemed to be pillars , perceived the grace that was given unto me , they gave to me and Barnabas the right bands of fellowship , that we should go unto the heathen , and they unto the circumcision .

VERITAS semper habet inimicos , pictas semper derisiones ; truth is never free from foes , ever ignorant ; piety never free from division , ever prophane ; but truths triumph rests in this , invicta manet , that it stands for ever , because a beam of the divine wisdom : Pieties glory consists in this , it fits for heaven : They that continue to the end in truth and piety , here is their triumph , here is their honour , they shall be saved , and reign with God , Coheirs with Christ in the likeness of God , as at the beginning ,

What truth more hated than the truth of the Gospel , by the Jew ? the Jew 's convinct : What piety or Religion more contemned than Christian piety by the Jew also ; the Jew is forsaken . Who more hated for the truth and pious living than Christ , the Lord of glory , received into glory ? After Christ , who more despised , hated , reviled , persecuted for the constant profession of the truth of the Gospel , both in life and doctrine , than Paul , now clothed with glory and majestey ? for thus shall it be done to him whom the King delighteth to honour . Was it not thus with Paul ? had he not false brethren , that said to him , as the Jewes did to Christ , What new doctrine is this ? Or as the Epicurean and stoick Philosophers said unto him , may we know what this new doctrine whereof thou speakest is ? thou bringest strange things unto our eares . Did not false brethren creep in derogating from his Apostolical dignity ? but such was his undoubted resolution , that neither their great words , nor their high looks could daunt him . Weather-beaten-souldier as I may so speak ) in Christianity . See his defence in the first Chapter of this Epistle , like that among the Philosophers in the midst of Mars hill , continuing unto this verse in hand ; where he shakes off his viperous opponents , with as much ease , as he did the viper from off his hands . I need not point out the several verses tending to his purpose , but rather confine my self to the text .

Onely thus much in general , false brethren there were , ( as he calls them in the 4th verse of this Chapter ) contradicting the Gospel preached by him , and Christian liberty ; to whom he yeelded not a foot of ground or advantage . Whereupon the Apostles subscribe unto him on sure grounds and plain demonstrations , in the 7. and 8. verses , and in the text ; And this is the occasion .

Thus you see truth stands firme , piety unalterable . 1 Cor. 11.1 . Be ye therefore followers of me , as I am of Christ Jesus , saith Paul ; and ye shall stand firme , unmoveable . Vincenti corona , to him that overcomes will I give a Crown , Apoc. 3. and he shall sit in my throne saith Christ .

Thus Paul gets the glory of the day , witness , the parts of the text ; which may seem to be a Paradox .

1. An union , admitting a separation 2. A separation , without breach of the union .

1. In the union are the persons united , James , Cephas , John , and Paul and Barnabas ; with a description of the former from their offices , who seemed to be pillars . 2. The ground of the union , perceived the grace that was given unto me ; and the consequitur thereof the act of union , they gave unto me and Barnabas the right hands of fellowship : Thus by the grace of God they are united . And by the same grace separated , Se via sindit in ambas , that we should go unto the heathen , and they unto the circumcision .

And here I cannot let passe any name , without note . To begin with the persons uniting , worthy of that title the Scripture gives unto the Giants in the sixth of Genesis , men of renown , stiled here to that effect , Pillars ; James , Cephas , and John ; in number three , not haply without mystery , intimating how in the counsel of he wen it was determined before by the highest powers , the powers Divine , the Trinity , that Paul should be an Apostle of Jesus Christ . Three such whose same for the eminency of their spiritual endowments , spread far and wide . Three such whose wisdom , by reason they were more familiar with Christ than the rest , was ( haply ) of an higher straine . These were the three disciples which he cul'd from the rest to go with him up into the mountain where he was transfigured , Q. Elizabeths Motto was , Video , Tacco . Cambd. Eliz. to whom at his coming down he said , see ye tell to no man the vision , until the Son of man rise from the dead , Mat. 17. These are the three that attended on him , when he restored the dead maid to life , Luk. 8.51 . And two of these Cephas and John , were with him in the extremity of his agony , when he said , my soul is sorrowful even unto death , Mat. 26.38 .

Now severally of each name , a little more than naming them .

First , James . James of Jacob , which imports a supplanter ; of him I may say , Judg. 8. as Zeba and Zalmunnah said of Gideou ; as is the man , so is his strength . Strong in faith , vindicating the truth from the blowes of the adversary . Hence rightly named Justus , doing justice a work of righteousness , towards God , towards the man of God . Towards God , while like a good King he seconds a defender of the faith ; towards the man of God ( Paul ) whilst he acknowledging Paul's gifts to be the gifts of God , protects him as himself , from the rage of false brethren ; and giving the definitive sentence on his side , like a Patron of truth . A true testimony of his love to Christ .

This was he that was called the Lords brother , tyed unto him with a true-loves-knot , indissoluble , by force of either man or Angel , good or bad . And here you find him maintaining his brothers right , against these white devils , hypocrites , false brethren . Let me exhort you then , to be followers of him , as he was of Christ Jesus : Supplant sin , Satan , the wicked enemies of God , of man ; and ye shall be Israels prevalent with God .

Cephas followes , this was Simon Peter , Joh. 1.42 . thou art Simon the son of Jonah , Difference between Cephas and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . thou shalt be called Cephas , by interpretation a stone . And Mat. 16. blessed are thou Simon Barjonah , I say also unto thee , thou art Peter ; and hence proceeds the Papists paradox , that Peter is the head of the Church , but there is no such matter ; Christ is the onely head , Christ is the onely foundation ; Christ is the onely head , Quantum inter stellas ●una minores . Ephes. 5.23 . for God hath put all things under his feet , and gave him to be head over all things to the Church , Eph. 1.22 . Hence he is compared to an husband , as the husband is the head of the wife , so Christ is the head of the Church . Christ is the onely foundation , for no other foundation can any man lay , than that is laid , which is Christ Jesus , 1 Cor. 3.11 . This subtle invention of the Papists was thrust in among the other false heads of their Religion , to make that stumbling-block unto us ( I mean the Pope ) head of the Church , without sense , without reason : but since he is a stumbling-block unto the true professors of Christ , the Captain of our salvation , Heb. 2. and a dead head ; I will grace him onely with the title of a block-head , being spel'd and put together .

Here all the nimble chop Jesuites , more in words than in substance , labour in vain to prove Peter prince of the Apostles : let them put on their considering caps and weigh these things in the balance of the Sanctuary the Word of God . I would send them no farther than to the two verses before the text , together with the text ; where we find Paul for gifts of the Spirit to be equal with Peter and the rest , where James is prefer'd before Peter , where James , Cephas and John , are called Pillars equally , where Paul's territory doth extend farther than Peters , as the Gentiles the Jewes . And thus I give them a Mittimus to the Pope with a flea in their eare . Thus much by the way ; I will prosecute it no farther , leaving it to those more parts , who ( as Jael did by Sisera ) can hit the naile in the head down to the ground . Judg. 4. This name must have his note .

Cephas , or Peter , it signifies a rock , or a stone , as rocks or hard stones are wont to be laid in the foundation of any building ; so the faith of Peter , and of the whole Church , doth stay upon Christ the firm and unmoveable rock , upon whom the whole Church is bullded . As he is Cephas a stone , so Simon one that is attentive , one that is obedient , both fruits of faith : by it he walked on the sea , and sunk not like a stone ; by it he confessed Christ to be the Son of the living God ; after the resurrection he was demanded of Christ thrice to feed his sheep , to feed them with the Word and Sacraments , thrice bidden , because ( haply ) to be done in the name of three , the name of the Father , and of the Son , and of the Holy Ghost ; he fed Christs flock , for at one Sermon he converted three thousand hearers ; he healed the man that was lame from his mothers womb ; be killed by the power of the Word two scab'd sheep , Ananias and Saphira his wise , for lying unto the holy Ghost ; he healed Aeneas sick of the palsie ; he raiseà Tabitha from death to life ; he convinc't Simon Magus of his Sorcery .

And as the best were and are not without their faults , no more was he without his . Three times together denied he Christ , wherein , rather than in any thing else , the Pope succeeds him , and therefore Antichrist . But Peter wept bitterly for his lapsus linguae ; 2 Sam. 25. Antichrist is not touched with grief , but rejoyceth in what he doth , therefore as Abigail said of Nabal , so Lof him , As his name is , so is he .

These things being known , because ( as Paul speaks of other things ) they were not done in a corner , made him wonderful in the eyes and eares of all , and therefore counted a grand Pillar of the Church . Here we find him receiving Paul into his fellowship , with heart and hand , with the rest of the Apostles . Now give me leave to exhort you to be followers of him , as he was of Christ Jesus . Herein shall you shew your selves to be attentive and obedient to the heavenly voice , and hereby you are made precious stones , knit to the rock Christ Jesus , in the new Hierusalem , now here , and above hereafter in glory .

Now I come to John , Luke 1. which is as much as gracious ; to whom I may apply that salutation of the Angel , to the Virgin Mary ; haile thou that art highly favoured , the Lord is with thee , blessed art thou among women ; So haile thou that art highly favoured , or graciously accepted , or much graced , the Lord is with thee , blessed art thou among the sons of men : for thou hast found favour with God , thou hast found favour with thy Saviour the Son of God . This is that disciple commonly called the disciple whom the Lord loved ; into whose hands , as a sure pledge of his love , as Potipher did to Joseph , finding favour in his sight , he made him overseer over his house , and all that he had he put into his hands ; Gen. 39. he committed I say unto his charge as with the rest of the Apostles , the oversight of his house his Church ; so especially to him alone , upon the cross making himself ready to appease the wrath of his Father , the protection of his mother ; as if he had said , love me , love my mother ; for behold thy mother . John 19.

Now the same exhortation that I used before , I use again this third time , be ye followers of him also , as he was of Christ Jesus , and ye shall be gracious and graciously accepted in the sight of God . Set these three before you for example , and ye shall be supplanters of sin ; and able to trip up the devils heeles , and prevall with God for a blessing ; ye shall be stones , like Davids pebble slung at Goliath , able to dash Satan , that he shall not have a word to speak against you , or power to hurt you ; you shall be the gracious children of the most high ; in a word , ye shall be , as they were , Pillars in the Temple of God . And thus I come to the description of these three Apostles , James , Cephas , and John , who seemed to be pillars .

It was Christ's question , whereunto shall we liken the Kingdom of God , Mark . 4. or with what comparison shall we compare it ? According unto which ▪ frame another , whereunto shall we liken the Apostles of Christ , or with what comparison shall we compare them ? I omit many , that of Shepheards , that of Overseers , or that of faithfull Stewards in Gods house , and such like ; onely I insist on this in the text ; Pillars ; who seemed to be Pillars .

The Apostles then , whom I may rightly terme , Gen. 32.2 . as Jacob did the Angels that met him , Gods hoast ; are like unto pillars in this first ; viz. Pillars are not the foundation , but laid on the foundation . Here then observe , that neither Peter nor any of the Apostles , nor altogether , can be truly called fundamentum Ecclesiae Dei , the foundation of Gods Church ; it is Christ's own prerogative royal , to be the foundation , the head of his people ; Psal. 18.2 . hence saith the Anointed of the God of Jacob , the Lord is my rock , my fortresse , and my deliverer ; 2 Sam. 22.1 Cor. 3.11 : for who is God save the Lord , and who is a rock save our God ? Other foundation can no man lay , than that is laid , which is Jesus Christ ; so that we need not go to Rome to seek a foundation , for we are built upon the foundation ( that is the doctrine ) of the Apostles and Prophets , Christ Jesus himself being the chief corner-stone , Eph. 2.21 , 22. agreeing with that , Isa. 28.16 . Behold I lay in Zion a chief corner-stone , elect , precious ; in whom ( saith the Apostle farther ) all the building fitly framed together , consisting of Jew and Gentile , whom Christ the corner-stone knits together ; groweth into an holy temple in the Lord . This Temple is made of stones , 1 Pet. 2.4 , 5. and stones like Christ , living stones ; not like Nabal , whose heart is said to have died within him , and to become a stone , stone-dead ; but they are living-stones , full of life and spirit ; to whom coming as unto a living stone , disallowed indeed of men , but chosen of God and precious , ye also as lively stones are built up a spiritual house , an holy Priesthood , to offer up spiritual sacrifices acceptable to God by Jesus Christ . Thus the Church of God is all stone-work , therefore strong and firme , as appeareth verse 6. but by faith ; he that believeth in him shall not be confounded .

True it is , Rev. 21. Immota manet . According to the Ven tian Motto , Nec fluctu , nec flatu movetur . that the wall of the New Hierusalem is said to have twelve foundations , and in them the names of the twelve Apostles of the Lamb ; but the meaning is mystical ; One foundation and twelve names written thereon , one Christ preached by the twelve Apostles ; therefore called twelve foundations ; not twelve distinctly and severally , but one with twelve names . As Paul saith , like a wise master-builder I have laid the foundation , so might the rest of the Apostles say ; and thus in number twelve , indeed but one .

If this satisfie not , put a distinction between the first and principal foundation , and second and lesse principal ; these are Pillars fixt on the first , improperly called foundation .

The Apostles again are like unto Pillars , sustinendo aedificium Domini , in supporting the Church of God , that spiritual edifice ; Wisdom , saith the wise man in the Proverbs hath hewen her out seven pillars , Prov. 9.1 . according to the sevenfold operation of the Spirit ; which Saint Bernard reduceth unto these , Fear , Piety , Knowlege , Counsel , Fortitude , Understanding , Wisdom . Christ , the Wisdom of the Father so termed , hath hewen him out twelve Pillars , twelve Apostles , for the strengthning , for the supporting of his Church , by the sevenfold operation of his Spirit .

Dagon the god of the Philistines cannot stand , 1 Sam. 5. troubled with the falling-sicknesse , while the Ark of God is present : So these false brethren Paul's accusers , down they must with a vengeance in the presence of these three pillars , wherein was written the Law of the Lord , as Gods ten Commands in the two tables of stone : 2 Sam 7.12 . And here they shew themselves to be Eben-ezers stones of help , such as Samuel set between Mispeh and Shen . Therefore be strong in the Lord .

Strong Pillars they were , Veritatem confirmando , errores refutando ; these were the Apostles acts , as ye may find in the Acts of the Apostles ; I name one place for all , and for all one man , Paul , Acts 9.22 . But Saul increased the more in strength , and confounded the Jewes that dwelt in Damascus ; and hence they are called Saviours , Saviours shall come upon Mount Sion , Obadiah 21. This is it that Paul saith of a Bishop , that he must be able by sound doctrine both to exhort and convince the gainsayers ; Tit. 1.9 . 't is not sufficient to resist Satan and his complices stedfast in the faith , as the Apostle Peter exhorts , 1 Pet. 5.9 . but there must be a conquest , Rev. 3.12 . there must be a conqueror . Him that overcometh will I make a Pillar in the Temple of my God . That this be done , persiste & vinces , stand stedfast and thou shalt overcome . Resist the Devil , and he will shew you a paire of heeles , he will flie . Be ye stedfast and unmovable .

Many Pillars susteined the Tabernacle , whose Chapiters and Bases were of gold , the middle part were done about with silver . The golden Chapiters and Bases set forth Christ , the silver part the Apostles and the faithful . Columnaes , si fueris in firma fide ; argentea , si divini fueris usu instructus Sermonis , faith Bernard . Bern. But the Spouse in the Canticles saith , that the Pillars of the Church are made of Marble , standing on Bases of gold ; made of Marble , therefore strong , made of Marble standing on Bases of gold , therefore glorious to behold . Such the Apostles , glorious for their good life , for their constancy , in faith ; thus many glorious things are spoken of thee O City , O Church of God . I may say , Helcath-●azzurim , O thou field of strong men , many glorious things are spoken of thee .

Solomon erected two Pillars in the Porch of the Temple , that on the right hand he called Jachin , that is , he shall establish ; that on the left hand he called Boaz , in it is strength : by the first is meant ( if you believe Hugo ) Peter , by the last Paul : but give me leave to say all Christ's Apostles were like these two Pillars against the assaults of Satan , for the gates of hell did not , could not prevail against them , shall not , cannot against Gods faithful messengers . Therefore Elias was called the Charets and horsemen of Israel , that is , Israels strength . So God said unto Jeremy , Jerem. 1. Behold I have made thee this day a walled City , and a Pillar of iron . And besides Pillars , I may call the Apostles Lions , like those two that stood besides Solomons throne for strength and beauty . As strong , so high ; like Kings high and mighty ; 1 King . 10. high like Saul , higher by head and shoulders than any other people ; by head for the understanding the mysteries of Religion ; by the shoulders , to support them near heaven ; the higher the Pillar , the nearer heaven : Mighty like Sampson , that they may pull down the rotten pillars of the adversaries on their head . High to see over , being overseers of Gods heritage : Mighty , because ordained to pull down the strong holds of Satan , casting down imaginations and every high thing that exalteth it self against the knowledge of God , Nemo sibi de suo palpet ; qu●sque sibi Satan est . and bringing into captivity every thought to the obedience of Christ . 2 Cor. 10.4 , 5. High , belonging to the most High , they must reach to heaven , over Nations , over Kingdoms , Jer. 1.10 . Mighty , not in Word only , but in power and much assurance . 1 Thes. 1.5 . Hence they are called able Ministers , 2 Cor. 3.6 . Thus they were , and Gods Ministers are as the people of Canaan in respect of the Israelites , Deut. 1.28 . greater and taller than they , who is able to stand before them ? But let not this make them high-minded , for the greater a man is , the more he ought to bow down under mercies and humble himself . The authority of the Gospel must not be defended with high looks , they must not look big about them on the businesse , lest the pestilence of Ambition creep in among the Evangelical vertues , saith Erasmus on John 6. Erasmus in Joh. 6. Therefore though great and high , yet humble , like unto Piramids seeming smallest where highest . Thus Paul , in nothing I am behind the chiefest Apostles , 2 Cor. 12.11 . here 's his greatnesse , here 's his height ; though I be nothing , here 's his humility , here 's his lowlinesse . He is something , he is nothing ; riddle me this . Of this after .

The Pillars of the Tabernacle were upright , so as also the Pillars of Solomons Temple . So were the Apostles , so must Ministers . Paul said unto the lame man , stand upright on thy feet ; the Lord said unto the Levites , thou shalt be upright and sincere with the Lord thy God ; upright fide & conscientiâ , holding the mystery of the faith in a pure conscience . Hence proceed purity of doctrine , 1 Tim. 3.9 . good endeavour , conscionable diligence , good example ; not to be carried away with diverse strange doctrines , Heb. 10.23 . but holding fast the profession of our faith without wavering ; for he that wavereth is like a wave of the Sea , Jam. 1.6 . driven with the wind and tossed . Upright in faith , without bending either to the right hand or to the left ; left they fall , and great be the fall of them ; for by faith ye stand , 2 Cor. 1.24 .

From my former speech , I deduce this consequence ; we may make these Pillars our pillows , as Jacob made the stone his , Gen. 28. where we may lie down secure , sleep quietly without disturbance , rest comfortably without annoyance . Malè cubans suaviter dormit , & faeliciter dormiat . Here we may find , what Jacob found where he lay , the gate of heaven ; I mean Christ , I am the door , saith he .

Now let us make this use , that we maintain and not budge from the doctrine of the Apostles . Take heed , faith the Lord , Adpenuitatem benefitiorum necessariò sequitur ignorantia sacerdotum . Panormkan . that thou forsake not the Levites as long as thou livest on the earth , Deut. 12.19 .

Would therefore Papists know our Religion ? Would they know the Judge of all controversies ? We produce all the Apostles , as witnesses of our Religion ; every Apostle as a several Pillar , and all of them together as an heap , on whose doctrine we rely .

This again is our confession , this our profession ; as Jacob said unto Laban concerning the Pillars that they erected , Gen. 31.51 . So say we of all and every one of these Pillars , behold this heap , and behold this Pillar , which I have cast betwixt us ; this heap be witnesse , and this Pillar be witnesse , that I will not passe over this heap to thee , and that thou shalt not passe over this heap unto me for harme . If you would know the reason , take it ; their words are Gods words , Gods Oracles . No buckram * * Of Rome . Bishop of them all , no Jesuites Knights of the Post , can passe currant without Gods warrant ; Thus saith the Lord .

In a word , let me use a word of exhortation , I direct it to such as be Ministers indeed ; be strong and beautiful in life and doctrine , for how beautiful are the feet of those that bring the glad tidings of salvation ? ) be upright in faith and a pure conscience ; awake , awake , put on thy strength , O Zion , Isa. 52.1 . put on thy beautiful garments , O Jerusalem , and as they , so shall we be ; Such honour have all his Saints , Psal. 149.9 .

I cannot passe over these Pillars yet , yet I will not stay long on them . We read that the Lord went before the Israelites , in a pillar of cloud by day ; Exod. 13.21 . So doth he now this blessed day , this Sunshine of the Gospel go before us in a cloud of Witnesses , Prophets , Patriarchs , Apostles ; we are compassed about with a great cloud of witnesses , Heb. 12.1 . We read also the Lord went before them in a Pillar of fire ; he goes before us in the Apostles , as in Pillars of fire that give light unto us , in this night of sin , this vale of misery , this shadow of death . John Baptist was a burning lamp , and the Apostles were the light of the world faith Christ ; Suâ fide , sua doctrinà , suis operibus , luminaria facts sunt ; By their faith , by their doctrine , by their works , they were made stars . Revel. 1. Hence the Angels of the seven Churches are called stars , fixt in Christ's right hand , tanquam in firmamento , as in the firmament of heaven ; not unlike to that star that directed the three wise men unto Christ , Mat. 2.

Now when these stars , these Pillars of fire , by the light of grace which shined in them ; perceived the grace which was given unto Paul ; When James , Cephas and John , who seemed to be pillars , perceived the grace that was given unto me . And thus I come to the ground or hand of the union , the fodder that knit them together , grace perceived ; the grace that was given unto me .

Grace is either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Active , or Passive . The active is Gods love and free grace , ready to grace us : The Passive , Gods graces , Gods gifts , whereby we are graced , wherewith we are glorified ; graced here , to be glorified hereafter . The first is a branch or a blossom of his goodnesse , that tree of life , that tree of good ; The last , the fruit , sweet as honey in the heart , as the little book in the Revelation was in Saint John's mouth . By that active grace , God decreed mans Election , Rev. 10.20 . ere any thing had a being ; and by that active grace he doth bestow in the dispensation of the fulnesse of times the riches of his mercy , heaven upon earth . By it God comes to man , ere man can go to God ; He comes to man with his preventing grace , inspiring him with religious thoughts , breathing into him the true breath of life , and ravishing him with the desire of things supernatural , out of natures compasse and sphere of activity ; that thus man might come to him ; he comes to man by his preparing grace , casting his understanding and will into a new mould , that thence he may become a new man , wise unto salvation , obedient to the death . He comes to man by his operating grace . God first prepares , then works ; he first makes man capable o● his works , then works on him works in him , and works of wonder ; actually freeing from the tyranny of sin , and renewing him in the inward man , the understanding , will , affections . He comes to man by his cooperating grace : As by his operating grace he moves the will to will that which is good , so by this cooperating grace he makes him able to effect , what the will desires , to work out salvation with fear and trembling . He comes unto man by his consummating grace ; giving him power to be constant to the end , till he come to the full period Eternal glory , the height of his ambition , Heaven : Eph. 2.5 . Ye are saved by grace . Thus God begins by his grace ; by his grace he doth finish what he hath begun . Now ( beloved ) this active grace of God distinguished by the diversities of its gracious acts ; works in man passive grace , those heavenly characters of the Deity , drawn by the finger of God . Some of these are common to the Reprobate with the Elect ; some proper only to the elect ; some are saving graces of the Spirit , some not : Some of these are called gratin gratis data ; others , gratia gratis data gratum faciens . Vocation , Christian doctrine , Prudence in businesses , Patience in labour , Fortitude in dangers , the gift of Prophecy , the gift of Tongues , the gift of Miracles , and such like , are gifts of grace , but not saving graces of the Spirit ; neither are these of any moment , except God gives the earnest of the Spirit in the heart , 2 Cor. 1.22 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( that I may use the Apostles phrase ) except they be seasoned with the grace of God , I mean the saving graces , which make a man acceptable in the sight of God , Faith , Hope , Charity : Faith justifies , as the hand makes rich ; Hope maketh not ashamed ; Charity beareth all things , 1 Cor. 13. believeth all things , hopeth all things , endureth all things ; it never faileth : But whether there be Prophecies , they shall fail ; whether there be Tongues , they shall cease ; whether there be Knowledge , it shall vanish away . Now all these together are like the sweet Incense in the spoons , that were offered by the twelve Heads of Israel , at the dedication of the Tabernacle , Numb. 7.86 . Or like Noah's Sacrifice after the Deluge , making a sweet favour in the nostrils of God .

Bernard . S. Bernard makes mention of a threefold grace : One whereby we are converted ; another whereby we are aided in fiery trials ; a third whereby ( after trial ) we are rewarded . The first is initial , whereby we are called ; the second beneficial , whereby we are justified ; the last is final , whereby we are glorified . The first is Gods free grace ; the second is Christs merit : the third the reward , glory . Of the first it is said , Of his fulness have we all received : Of the two last , grace for grace ; as Bernard expounds it , Munera gloriae aeterna , & merita temporalis militiae : Which give me leave to interpret for my self , Not for any merit of ours , but for Christs merits for us . The two first make way for the last ; the last cannot be obtained while the soul dwelleth in this prison of mortality ; but the two first , with those I have spoken of already , make up a perfect man in Jesus Christ , in some measure in this life .

The original of these graces if we would know , we must run to God ; Every good and perfect gift cometh from above . Jam. 1. Non per naturam insita , sed divinitus data ; they are transcendent , they are given . When Christ led captivity captive , he gave gifts unto men , He poured forth his Spirit , saith Joel : He gave , he poured forth , Ephes. 1. Joel 2. that is , active grace ; gifts unto men , his Spirit , that is , gifts of his Spirit , that is , passive grace . Grace is given of God by grace ; A blessed Giver , a blessed gift , The earth of our hearts brings not forth such branches of vertue ; but as the earth after Gods curse upon it , thorns and thistles . I will not here encounter with Papists concerning Free-will in both kinds of Gods graces ; but leave it to some other David , who can better cut off Goliah's head , as with the sword of the Spirit , as with his own sword , and beat them with their own weapons . Only let me ask them one question , What have we that we have not received ? 1 Cor. 4.7 . And conclude this with that of the Psalmist , Not unto us , not unto us ; then ( O Lord ) but unto thy Name give the glory .

Thus we have had a sight of the riches of Gods mercy : Now will I shew you the man to whom it was given by grace to know the mysteries of the Kingdom of Heaven ; that we may know who is he , and we will call him blessed . Therefore as Samuel said of King Saul , I apply to our Saul here ; See ye him whom the Lord hath chosen ; It is Paul , justified ; sanctified , made gracious , made glorious . 1 Sam. 10. Once a Persecuter ; now ( as Saul once among the Prophets a Prophet , so Saul now among the Apostles ) an Apostle , by the grace that was given him . Once a profest Enemy to Christianity ; now a profest Preacher of the Gospel of grace . Once a Subverter of Gods Church ; now a Converter unto Gods Church . On whom I will pass my censure , as one did on Origen for his writing : Vbi bene , nemo melius ; ●bi male , nemb pejus : Where he hath done well , none did better ; where ill , none worse .

We read of two names that were given him , Saul , and Paul . Hierom. S. Hierom is of opinion , that he was first called Saul ; and by converting Sergius Paulus to the faith , received that name Paul , tanquam trophaeum , as a victory . Others suppose , that he being a Pharisee , was called Saul , but after his conversion , Paul ; that his Religion being changed , he changed his name . Origen thinks he had two names , Origen . as Matthew is called Levi , and Solomon Jedidiah . But it matters not much , whether you call him Saul , or Paul : In both names is contained a Prognostication of good . Saul signifies , Lent of the Lord : Lent of the Lord to try his people ; lent of the Lord to convert the Elect , yet unregenerate ; lent of the Lord to confirm all in the faith of Jesus Christ , praedicando , precando , by preaching , praying , by preaching to them , by praying for them ; lent of the Lord to glorifie his Name , by doing his will here on earth , as it is in heaven . As lent of the Lord , so lent to the Lord : As Hannah said of Samuel , I have lent him unto the Lord as long as he liveth , he shall be to the Lord . 1 Sam. 1.28 .

And as for his other name [ Paul , ] that signifies Wonderful , or Rest . Wonderful for his Conversion , for his Conversation . All that heard him preach , were amazed , Act. 9. Wonderful for his Conversion , respecting circumstances ; Light from heaven shining about him ; his blindness , his falling to the earth , going with a bloody mind post-haste to Damascus , his hearing of a voice from heaven , his trembling and astonishment , his receiving of his sight by Ananias . Wonderful for his Conversation , in preaching , in working miracles , casting out evil spirits , healing the sick , whether absent or present ; Wonderful for patience in tribulation , in labours , in perils , in death , in all miseries ; In a word , wonderful for faith , See my Waters of Marah . for life , for doctrine , wisdom , understanding . And here he took up his Rest ; resting from blaspheming Gods Name , resting from persecuting Gods chosen , Israel , resting from all errors of faith , of doctrine , of life ; for a time in grace , and now for ever by grace in glory , by the grace that was given him . And forasmuch as he was of the Tribe of Benjamin , we may apply unto him the prophesie and blessing that Jacob gave to Benjamin ; Benjamin shall raven as a wolf , in the morning he shall devour the prey , and at night he shall divide the spoil . Paul in his youth before his Conversion , as a ravening Wolf persecuted and devoured the faithful ; but being made of a ravening Wolf as quiet as a Lamb , he distributed the food of the Gospel unto the world , by the grace that was given unto him .

Baronius speaking of Paul , Baronius . derives his name from the Latine word Paulus , little . We read of King Saul , how he debased himself ; Am not I a Benjamite , of the smallest of the tribes of Israel , 1 Sam. 9.21 . 1 Cor. 15.9 . Paulus quasi Paululus . and my family the least of all the families of the tribe of Benjamin ? We read the like of our Saul ; I am the least of the Apostles , that am not meet to be called an Apostle , because I persecuted the Church of God ; but by the grace of God I am what I am . And again , I am made a Minister of the Gospel , according to the gift of the grace of God given unto me ; Opulentissima met●lla , quo um in also latent venae . unto me who am less than the least of all Saints , is this grace given , that I should preach among the Gentiles the unsearchable riches of Christ , Eph. 3.8 , 9. So that Paul thus despicable in his own sight , Sen. ep. 23. Ruth 2.10 . might say unto the Lord , as Ruth said unto Boaz , Why have I found grace in thine eyes , that thou shouldst take knowledge of me ?

Thus you have heard of the Man , who was inricht with the rich treasures of spiritual wisdom ; concerning whom I may demand of you , as Pharaoh did of his servants concerning Joseph , Can we find such a one as this is , a man in whom the Spirit of God is ? Unto which demand I annex Pharaoh's answer ; Forasmuch as God hath shewed thee all this , there is none so discreet and wise as thou art , O Paul ! Therefore as Tully was called Phaenix Oratorum , the Phenix of Orators ; Lactantius , Phaenix Christianorum , the Phenix of Christians ; and Cyprian , the Christian Caesar : Why not Paul , Phaenix Apostolorum , the Phenix ( or None-such ) of Apostles ? For his rare vertues , for his invaluable gifts , for the light of grace , seen , known , understood , perceived of James , Cephas and John ; which when they had seen , known , understood and perceived , they gave unto him the right hand of fellowship .

And thus I come to the act of union . Grace brings in love ; and love , union , whereof it is an affection . — Perceived the grace that was given unto me , they gave unto me and Barnabas the right hund of fellowship . 1 Sam. 3.8 . When they perceived Gods graces to him , in him , as Eli perceived that the Lord called the child Samuel , they gave unto me the right hand of fellowship , dextras societatis ; they made him a right Benjamite by spiritual union , a son of the right hand , they admit him into their fraternity , or as Citizens speak , they make him brother of their company : Thus they go hand in hand , to shew that Birds of a feather flock together . Men indued with the same graces , called by the same Spirit , must be hand-fastned and heart-fastned by the same Gordian knot of love . Let me not transcend the limits of these words : I take it then , that we have infimated here unto us , the sweet harmony , the consent , the sympathy between the Ministers of the Gospel of grace . This is pleasant musick in the ears of God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Behold how good and pleasant it is for brethren to dwell together in unity , Psal. 133. The curtains coupled together compassing the Tabernacle , typically represented the concord and agreement of Ministers : So a garment without seam , about Christ the true Tabernacle , full of Gods glory , in whom dwelt the fulness of the Godhead bodily . Their agreement must be like unto that of the parts of mans body , exprest by Hippocrates , one agreement , one confluence , all consenting , being tied and united by the strong ligament of grace or love .

This union is spiritual ; therefore it must be an union of spirits , an union of unions , a meeting of friends , exprest by the text [ fellowship . ] But if you would know what fellowship , you may find it Phil. 1.5 . a fellowship in the Gospel ; and ver. 27. stedfast in one spirit , with one mind , striving together for the faith of the Gospel : With one mind , as the Apostles , Act. 2. All were of one mind , striving together ; not one against another , but all together against their opposers , for the faith of the Gospel . And this is concors discordia , an agreeing discord , musical frets . Hence then , Union of minds makes fellows of the Gospel . Union in vertue ( which is threefold ) is a badge of the union of minds ; Union in vertues intellectual , in vertues moral , in vertues spiritual : In vertue intellectual , there is heavenly knowledge ; in vertue moral , there is honesty and goodness ; in vertue spiritual , there is Religion , faith and obedience : A threefold cord of this making , is hard to break , saith the Wise man . Therefore what the Apostle exhorts to all the faithful , I restrain to my present matter ; Eph. 4.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Let Ministers endeavour to keep the Vnity of the Spirit in the bond of Peace .

Worthy memory is the story of him , that had Eighty sons ; who ready to breathe his last , gave each of them a bundle of Arrows , commanding them to break it : But they conscious of their own imbecility , ingenuously confess'd that it was a task impossible to be performed by them ; which taken , he singled out the arrows , and broke them every one by themselves with ease : Thus saith he ( O my sons ) if ye hold together in brotherly love , ye are invincible ; but if the cursed seed of discord be once sown in your hearts , ye are gone , ye are broken , expect nothing but destruction . I leave the application of this to you , my Brethren : Only remember this saying , Let brotherly love continue . Peace-makers must not be Peace-breakers ; for , Septimum abominatio animae illius . the sowing of discord is one of the seven things that God hates , Pro. 6.19 . with 16. God is love ; therefore Ministers of God must be Ministers of love ; like-minded , having the same love , of one accord , of one mind , Phil. 2.2 . Animo animâque inter se miscebantur , Act. 4.32 . saith Tertullian of those Primitive Christians ; yea , they were una anima , one soul , ( so Tremellius rendreth that text out of the Syriack , ) all informed with one and the same soul , all as one man .

Poets tell us of Theseus and Perithous , of Achilles and Patroclus , of Orestes and Pylades , of Damas and Piphias , of Aeneas and Achates ; faithful lovers , sworne friends . Holy Writ tells us of Abraham and Lot , of David and Jonathan , of Solomon and Hiram , of Christ and John , of Paul , James , Peter , John ; true hearts all . To shew of what nature their love must be , I instance only in David and Jonathan : David and Jonathan's souls were knit , as if there were but one soul in two bodies ; And Jonathan loved David as his own soul , 1 Sam. 18.1 . Hence , amicus quasi animi custos . Far were they , and ought ye to be from that execrable answer of Cain , Am I my brothers keeper ? Far be from us all private grudgings , Gen. 4. gilded over with fair words ; all publick contentions , in matters of little consequence . The first is a main trick of the Devils invention : Mel in ore , verba lactis ; fel in corde , fraus in factis ; Their tongue is here in the West , while their hearts stray in the East , far enough asundea . These are double-hearted , as the Prophet speaks , Facta est fides Evangeliorum , fides temporum ; & cùm fides una esse debeat , eò pene ventum est ut nulla sit . Hilary . an heart and heart ; Monsters of men they are . The other the Devil fathers too ; the root of it is pride : But remember what the Apostle writes to Timothy , The servant of the Lord must not strive , 2 Tim. 2.24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ne rixando amittatur veritas , ut fere fit . Whence so many Schisms in the Church of God ? whence so great havock of Religion ? whence so many Paradoxes and Chimera's of Opinions ? whence the first raising of that Antichristian Idol of Rome ? whence proceeded those Locusts that came out of the infernal pit , I mean Jesuites , and others of their disordered Orders ? whence so many murthers and poisoning of Kings ? whence the damnable ●ots invented by those Rake-hels I leave to name ? Is it not from contention founded on ambition ? ( A contentious spirit is a proud spirit ; Pro. 13. Only by pride cometh contention . ) Is it not from private emulation ? Is it not ( in a word ) from the Devil ? for had not he been in them , all had been well .

Hate then ( ye children of the most High ) harted and enmity : See ye love one another , but avoid these enemies of the Gospel as serpents : ( They pretend to be servants of Christ , yet they serve Antichrist . ) Have no fellowship , no peace with that painted Whore of Babylon ; shake not hands with her , kiss her not : She offers a golden cup ; but beware , Mors in olla ; touch not , taste not , handle not ; it is full of poison , full of abomination . But rather hearken to the heavenly voice , Depart ye , depart ye , go ye out from thence ; Come out of her , come out of her , Isa. 52.11 . Esto procul Roma , qui cupis esse pius . my people , 2 Cor. 6.17 . Rev. 18.4 . How can they possibly agree with you , who cannot agree among themselves ?

And here I impose a task upon you , and a blessing if ye perform it . Pray for the peace of Jerusalem , let them prosper that love thee : Peace be then to thee , and peace be to thine helpers , for thy God helpeth thee , as Amasai said to David . 1 Chr. 12.18 . And now to end this point , I beseech you brethren with the Apostle , 1 Cor. 1.10 . I beseech you brethren , by the name of our Lord Jesus Christ , that ye all speak the same thing , and that there be no divisions among you , but that ye be perfectly joyned together in the same mind , and in the same judgment , speaking the truth in love . There must be the same mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the same judgment , Eph. 4.15 . So be of one mind , live in peace , and the God of love and peace shall be with you , 2 Cor. 13.11 .

And now I pass to the second part of the Text , The Separation without breach of the Vnion ; whereof a word and away . That we should go unto the Heathen , and they unto the Circumcision .

Christs charge unto his Disciples , was , Ite , praedicate , Go and preach to all Nations , to all the parts of the world , East , West , North , South . A figure hereof might be those twelve Oxen that supported the molten Sea ; three looking towards the North , three towards the West , three towards the South , three towards the East . Mark 6. And our Saviour having gathered these Twelve together , he sends them forth by two and two , or by couples : They go therefore ; they fulfill his command , Take my yoke upon you , Matth. 11. I may compare them thus coupled , unto the two Milch-kine that carried the Ark from the Philistims unto Kiriath-jearim : And the rather to Milch-kine , because they being full of the sincere milk of the Word , they feed all Nations by two and two ; to signifie the calling of two people , Jew and Gentile . Rom. 3.29 . The Jews thought that God was confined unto them : Is he the God of the Jews onely ? is not he also of the Gentiles ? yes , of the Gentiles also : Therefore our Saviour sent them as well to the Gentile as to the Jew . They are likened to the bells of the High-Priest , they depend on the vertue of the Eternal Priest after the order of Melchisedeck ; Psal. 19. Rom. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that as the Psalmist reports , there is no speech nor language , where their voice is not heard ; their sound went into all the earth , and their words unto the ends of the world . They are like the middle bar in the midst of the boards in the Tabernacle , which reach from end to end , Exod. 26.28 . They are the Chariots of the Lord , Bernard . who by saith , hope and charity , carry the Trinity through the world : Non corporis praesentiâ , sed mentis providentia , saith Bernard ; not in bodily presence , but in the wisdom of the mind , providing for future things , like Ezekiels chariot going to the four corners of the world . Quae regio in terras nostri non plena laboris ?

Thus Christ sent . Now a little of the Apostles sending ; That they should go unto the Gentiles , and we unto the Circumcision .

Nihil hîc statuunt Apostoli , quod non ante statuit Deus : Here the Apostles ordain nothing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith a Greek Father . that was not preordained of God . It was Gods own voice to Ananias , Paul is a chosen vessel unto me , to bear my name before the Gentiles and Kings , and the children of Israel , Act. 9.15 . Paul was Gods chief Hearld , the Gospels loudest Trumpeter . It was Gods own voice unto Paul himself , I will send thee far unto the Gentiles , Act. 22.21 . It was Gods voice unto the Prophets and Teachers that were at Antioch , Separate me Barnabas and Saul , for the work whereunto I have called them , Act. 13.12 . Whereupon they immediately went , and preached unto the Gentiles .

And here note the wisdom of God : Paul a Gentile , full of wisdom , was sent here unto the Gentiles , who sought for wisdom : Peter a Jew , excellent for working miracles , sent unto the Jews , who sought always for miracles and signs , a sign of their infidelity ; all working togeher for the good of his elect , of one mind when farthest asunder .

Now seeing the Jews have rejected the yoke of Christ , and the Gentiles ( of whom we are a part ) have taken it on them : We may say of them , as they sometime of us , Amazon-like she hath one breast , the Old Testament ; but wants the other , the chief breast , the New . Let us pray for them , as they did for us ; that they may hear Christ crying out aloud to the Church , Cant. 6. Return , return , O Shulamite , return , return ! that we may look upon thee , and see as it were the company of two Armies , the one of Jews , the other of Gentiles , all one Church , one flock .

We pray thee then , O Heavenly Father , to call the uncalled Jew and Gentile , to comfort the comfortless , and to make an end of these dayes of sin wherein we live ; and cause our Saviour to appear in the clouds , for our full and perfect Redemption . Do it for his sake , that died for us : To whom , with Thee and thy Holy Spirit , be given all glory ; As it was in the beginning , so now and ever shall be , world without end . Amen .

FINIS . Deo soli Gloria .

ERRATA .

PAg. 5. lin. 18. read earth . p. 6. l. 17. r. us . p. 7. l. 13. carnal . p. 9. l. ult. place . p. 11. l. 1. then . Marg. r. via . p. 13. l. 46. ipse . p. 14. l. 35. recusat vivere . marg. r. diligere . p. 15. l. 6. that . l. 10. replenisht . l. 14. through . marg. absit . p. 16. l. 16. loquentes . p. 17. l. 37. Jerusalem . p. 18. m. infimis . p. 23. l. 42. Man . p. 25. l. 9. vertue . l. 10. godliness . p. 27. l. 5. offence . p. 28. l. pen. to . p. 31. l. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . marg. in uudis . p. 32. l. ult. with . p. 34. l. 6. parvae . l. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 35. m. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 37. l. 34. conversationis . l. 36. distraction . l. 48. Spirit . l. 49. Bernard . p. 46. l. 43. good . p. 50. l. 7. eum . p. 53. l. 1. know . p. 72. r. generatione . l. 44. in . p. 73. l. 41. Spirit . l. 45. add of . p. 74. m. ille . p. 77. l. 51. grants . p. 78. m. vocis . p. 79. l. 19. nothing . l. 48. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 80. l. 24. add may . p. 81. l. 27. add are . p. 84. l. 49. r. sapientissimum . p. 96. l. 14. through . p. 100. l. 50. either . p. 106. l. 19. r. Divesses . p. 107. l. 16. parts . l. 47. his . p. 108. l. 47. she . p. 109. l. 44. indifferent . p. 113. l. 16. get . l. 19. then . marg. ornamento . p. 114. l. 7. vox . l. 30. placed . p. 115. marg. calce . p. 129. Mercury . p. 130. l. 23. add in . l. 31. mercies . marg. vulgatissima . p. 131. m. introspicere , p 134. l. 30. r. thence . p. 135. l. 52. commends . p. 136. m. egerint . p. 140. l. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 142. m. ratis . p. 148. l. 19. r. columna es .

A TABLE Of the Principal THINGS contained in the EXERCITATIONS . A. ADam's fall , what misery to mankind . Pag. 4 Angels rejoyce at the good of Gods Church . Pag. 18 What to be admired in God . Pag. 20 Ardency in prayer , how grounded . Pag. 79 , 80 Ground of our Adoption . Pag. 81. Benefit of it . Pag. 81 , 82 Gods dearest children subject to Afflictions . Pag. 117 God sends not Angels , but Men-Angels to preach the Word , why . Pag. 128 Apostles called Pillars , why . Pag. 147 , forward . B. THe glory of our Saviours Body and Soul , in his state of Exaltation . Pag. 58 Brittle estate of man . Pag. 85 Bishop , what . Pag. 126 Baseness of the Popish Clergy . Pag. 135 Blessedness Pag. 136 C. GOD would have mens hearts prepared for Christ . Pag. 4 Christ ordered our High-Priest by Covenant . Pag. 6 Purity of Christs conception . Pag. 12 Peace of Conscience , what it produceth in man . Pag. 31 , 32 Civil peace . Pag. 33. Peace with the Creatures . Pag. 38 Converts stand upon firmer terms in Christ , than before their first declination . Pag. 40 Christs cruel conflict upon the Cross . Pag. 59 The best in this life partly carnal . Pag. 71 Comfort unspeakable , a benefit of the Spirit . Pag. 75 Crying of the Spirit in our hearts , Pag. 77 , forward . Crying in prayer , what . ibid. and forward . Calling not to be neglected . Pag. 87 Christ the Head of the Church , how . Pag. 104 , forward . Pag. 145 Cross of Christ . Pag. 137 Conflict and Conquest of Saints . Pag. 141 , forward . D. CHrist must die a cursed Death . Pag. 8. His Dignity . Pag. 15 , 16 A Doxology . Pag. 18 Our divisions cause Papists insult . Pag. 37 The blessed consequences of Christ's Life and Death . Pag. 41. Why Christ died . Pag. 53 Of the Three Persons in the Deity , largely . Pag. 67 , 68 , forward . Inferences from the Spirits dwelling in our hearts , Pag. 76 , 77 Christian society should be delightful . Pag. 92 Songs of Degrees . Pag. 113 Doctrine , what must be preached . Pag. 122 , forward E. FRults of Christs Exaltation , Pag. 15 , 16 The malignity of Envy . Pag. 35 Ecclesiastical peace . Pag. 36 Christ Exalted according to both Natures . Pag. 57 , forward . Six Evidences of the Spirits dwelling in our hearts . Pag. 73 , 74 No easie matter to be a Minister of the Gospel . Pag. 92 An Emperors duty . Pag. 121 F. WE may come confidently to God , us to a Father . Pag. 80 Not build Faith on a staggering foundation , Pag. 92 The Soul naturally subjected to Fear . Pag. 95 , 96 Several Fears . Pag. 96 , forward . Benefis of holy Fear . Pag. 98 , forward . Two causes of Fear . Pag. 99 The uses . Pag. 100 , forward . Foundation of the Church , who . Pag. 147 , forward . G. GOD , the All-wise and gracious Moderator . Pag. 5 Grace for grace , how . Pag. 10 , 11 Of Gods Glory at large . Pag. 19 , 20 What Glory due to God from man , imports . Pag. 20 , 21 Gods Good-will how superabundant . Pag. 43 , 44 In what particular acts expressed . Pag. 45 , forw . Comfortable inferences thence deduced . Pag. 46 The Spirits mission into our hearts , a great gift Pag. 68 , 69 God and the Holy Spirit not unequal . ibid. Heart governed by the Spirit . Pag. 74 God is Christs Head , how . Pag. 111 God alone to be invocated . Pag. 114 Grace inherent and actual . Pag. 139 Concerning Grace at large . Pag. 150 , forward . H. HOw Christ is Holy . Pag. 11 , 12. How Harmless . ibid. The benefits of Christ made higher than the Heavens . Pag. 17 , 18 Honour to God , wherein it consists . Pag. 22 , 23 , 24 Heart the Metropolis of the Soul . Pag. 34 Humiliation of Christ , a work of power , mercy , justice . Pag. 48 , forward . Wherein it consists , Pag. 51 , forward . Holy Ghost called a Spirit , why . Pag. 63 , 64 Spirit of the Son , why . ibid. Heart principally desired in man , Pag. 72 It 's the seat of the Spirit , proved . Pag. 72 , 73 Head of the Woman is Man , in what respects . Pag. 107 Hear the word , how . Pag. 133 , 134 I. JEsus , a reverend Name . Pag. 6 Indignities put upon Christ , Pag. 7 , 8. His intercession . Pag. 9. Not for all promiscuously . ibid. Fruit of it . Pag. 10 Justice and Mercy . Pag. 21. Both to be admired . Pag. 22 Justification . Pag. 41 Illumination of the understanding . Pag. 73 A Christian least reason to be idle , why . Pag. 84 , forward . Satan gets great advantage by it . Pag. 85. Idleness reproved . Pag. 87 Vse of it . Pag. 88 Insufficient Ministery , the evil of it . Pag. 132 , 133 James , unde . Pag. 145 John , what it signifies . Pag. 146 K. KIngs , their duty . Pag. 113 , 116 , 117 Four Divinity-Lectures for them . Pag. 115 Not exempted from afflictions . Pag. 117. To be prayed for . Pag. 118 L. LOve God , how . Pag. 23. Gods love to Mankind . Pag. 63 , 64 Livelihood from the Spirit . Pag. 75 , 76 What love should be betwixt Ministers . Pag. 89 Ministers must take heed to their lives , how . Pag. 126 Gospel , why called a Law Pag. 129 , 130 A perfect Law . ibid. A Law of liberty . Pag. 130 , 131 In what language Ministers should deliver their message . Pag. 132 M. THe first Man was the first order'd Priest . Pag. 3 Mans recovery is by a Mediator . Pag. 4 Of Gods Mercy . Pag. 39 The Mediator must be both God and Man . Pag. 50. forward . Mission of the Spirit . Pag. 70 Plotters of Mischief . Pag. 87 Man is the womans head . Pag. 106 , forward , Ministers improvidence fatal to the Church Pag. 120. Ministery an hard task . ibid. Must look to themselves , how . Pag. 121 Neither spare for love nor fear . Pag. 123 , 124 How called , and why . Pag. 126 , forward . Merits confuted . Pag. 41 , 42 N. TO Number our days , what . Pag. 86 O. THe Offence committed , must be purged away by the Nature offending . Pag. 5 God added an Oath to the Covenant of grace and peace , why . Pag. 6 , 7 Oblation of Christ in the Heavens . Pag. 9 Obedience to God , internal , external , largely . Pag. 22 , 23. How qualified . Pag. 24 , 25 Excellency of Order . Pag. 103 Offices mutually to be performed by man and wife . Pag. 109 , forward , P. DIgnity of Christ's Priesthood . Pag. 7 A double comfort from the purity of our High-Priest . Pag. 13 Christ a Pattern for our imitation . Pag. 14 Peace fourfold , wrought by Christ Jesus . Pag. 26 , 27 How made . Pag. 27 , 28. Peace of a good Conscience amply described . Pag. 30 , 31 , 32. Peace pressed . Pag. 33 , 34 The Spirit of the Son is a Person , why . Pag. 66 , 67 And distinct , why . ibid. And the third and last Person , how . ibid. Pilgrimage , some kind lawful . Pag. 8 Papists false Inferences refuted ibid. forward . Apostles are Pillars . Pag. 91 Perfection absolute not here . Pag. 98 Promises strongest Arguments . Pag. 116 Ten Persecutions . Pag. 124 , 125 Perseverance . Pag. 135 Practice . Pag. 136 Saints estate perfect and imperfect , how . Pag. 140 , forward . Protestants , whence . Pag. 141 Peter , the signification . Pag. 146 Paul , what imports . Pag. 151 , forward . Q. OF Quenching the Spirit . Pag. 77 R. ROme's Sacriledge . Pag. 10 Righteousness of Christ efficacious to us . Pag. 13 , 14 Resurrection of Christ , Arguments proving it . Pag. 59. Necessity of it . Pag. 60 , 61. Ends of it . Pag. 61 , 62. The Conclusion . Pag. 62 , 63 Regeneration . Pag. 73 Religious hearts in a continual awe of God . Pag. 96 Reading and Meditation to be joyned . Pag. 134 Remembrance . Pag. 135 , 136 Our Religion how founded , Pag. 149 S. THe Son of God must be made the Son of Man . Pag. 5 Sufferings of Christ , the reason . Pag. 8 Christ separate from sinners , how . Pag. 14. Made sin for us , how . Pag. 21 , 22 Benefits by Christs sufferings . Pag. 29 Sanctification . Pag. 43 None by nature excepted from sins contagion . Pag. 43 Sufferings of Christ were incessant . Pag. 51 Some specialties . Pag. 52. Necessity of them . Pag. 53 forward . And Effects . Pag. 55 , forward . The Application . Pag. 56 Sons of God , what . Pag. 81 Spirit of truth , and of lying . Pag. 83 States how guided . Pag. 116 Religion the soul of them . ibid. Scripture to be compared with Scripture . Pag. 134 The Spirit to be supplicated for . Pag. 135 Saints , two sorts . Pag. 138 , forward . Saul , what signifies . Pag. 151 T. MYstery of the Trinity . Pag. 68 Time , an account to be kept of Pag. 84 Precious . ibid. Will not be stayed . Pag. 85 How we must make account of it , ibid. Time must be redeemed . Pag. 86 V. CHrist undefiled in the whole course of his life , and why . Pag. 13 Vbiquity refuted . Pag. 17 Vnion with Christ . Pag. 73 Vniversality of the Church . Pag. 105 Voice of God daunting . Pag. 127 , 128 Vnion must be amongst Ministers . Pag. 152 W. CHrist born of a Woman , why . Pag. 5 , 6 The Word made flesh , how . Pag. 13 Divine Worship . Pag. 25 , 26. largely . God to be worshipped every where . Pag. 90 The merciful project of Gods Eternal Wisdom . Pag. 47 Bitterness to Wives discovers it self , how . Pag. 110 , forward . Word to be looked into accurately . Pag. 131 FINIS .