at the Angel in Ivy-lane London The Names of severall Treatises and Sermons written by Jer. Taylor D. D. Viz. 1. The Liberty of Prophesying in 4o 2. Episcopacy Asserted in 4o 3. The History of the Life and Death of the Ever-Blessed Jesus Christ in 4o 4. An Apology for Authorised and Set-forms of Liturgie in 4o 5. The Rules and Exercises of Holy-Living in 12o 6. The Rules and Exercises of Holy-Dying in 12o 7. Twenty eignt Sermons preached at Golden-Grove together with a Sermon preached at Oxon. on the Anniversary of the fift of November in fol. The Practicall Catechism with all the other English Treatises of Henry Hammond D. D. in two Volumes in 4o Certamen Religiosum or A Conference between the late King of England and the Marquess of Worcestor concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4o The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right Honourable Chr. Hatton in 12o Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted Souls in severall Soliloquies by Francis Quarls in 12o The Life of Faith in Dead times by Chr Hudson in 12o Motives for Prayer upon the seven daies of the Week by Sir Richard Baker Knight in 12o The Guide unto True Blessednesse or a Body of the Doctrines of the Scriptures directing man to the saving Knowledge of God by Sam. Crook in 12o Six excellent Sermons upon severall occasions preached by Ed. Willan Vicar of Hoxne in 4o Animadversions and Observations upon Sir Walter Raleighs History of the World by Alex. Rosse in 12o The Dipper dipt or the Anabaptists duck'd and plung'd over head and ears By Daniel Featlâ—y D. D. in 4o Hermes Theologus a Divine Mercury new Descants upon old Records by Theoph. Wodâ—note in 12o Philosophicall Elements concerning Government and Civill Society by Thomas Hobbes of Malmesbury in 12o An Essay upon Statius or the five first Books of Publ. Papiâ—ius Statius his Thebais by Tho. Stephens School-master in S. Edmonds-Bury in 8o Nomenclatura Brevis Anglo-Latino-Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8o Grammatices Graecae Enchiriâ—ion in usum Scholae Collegialis Wigorniae in 8o Devotion digested in severall Discourses and Meditations upon the Lords most holy Prayer together with additionall Exercitations upon Baptism the Lords Supper Heresies Blasphemy the Creatures Sin the Souls Pantings after God the Mercies of God the Souls Complaint of it Absence from God by Peter Samwaies Fellow lately Resident in Trinity Coll. Cambridge A Discourse of Holy love by which the Soul is united unto God Containing the various Acts of Love the proper Motives and the Exercises of it in order to Duty and Perfection by Sir George Stroad Knight Of the Division between the English and Romish Church upon the Reformation By way of answer to the seeming plausible pretences of the Romish Party by Henry Ferne The End Prov. 16. 24. Prov. 27. 7. Hieron. Apolog. ad Pammach Greg. Mag. in praefat. ad suas in Ezechiâ—lem Homilias Jejunus stomachus rarâ— vulgaria tâ—mnit Horat. Prov. 27. 7. See Master Charles Fitz-Ieffries Funerall Sermon on Eccles. 7. 2. pag. 8. Aben Ezra in Prov. 2. 17. Vide pagin in Lexic in verbo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Turkish Hist. in the life of Mahomet the Great Graecè {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Erasmus in Nausragio Dum fero languorem fero religionis amore Expers languor non sum memor hujus amoris Daemon languebat tunc Monachus esse volebat Daemon convaluit Daemon ut ante fuit In English thus The Devill was sick the Devill a Monk would be The Devill was well the Devill a Monk was he Mensa Philosophica Fabde Mercatore Sicut illa â—ravit pro se â—â— ita intravit pro se te See Bishop Lakes Sermons Alphabet 2. pag. 539 Master Harris his Sermon of Peters inlargement pag. 8. Cael. Rhod. l. 19 c. 11. Antiq. lect. Franciscus Labata in magno Apparat. Concionat â—om 1. pag. 185. col 1. resert ex Doctore Incogn in illa verba Ps. 37. Domine ne in furore tuo arguâ—s me Esay 61. 10. Rev. 7. 14. Philip 3. 9. Master Perkins in his Treatise of the Government of the Tongue c. 5. Gregor. in pastoral par 3. admonit 35. See Master Greenhams Workes in Folio p. 705. Acts 15. 1. B. Andrewes Sermons of the Resurrection p. 589. Mr. Edward Raynolds Sermon of the sinfulnesse of sin pag. 144. See Mr. Wakemans Sermon on Eccles. 11. 1. pag. 86. Et Bellarmini Conciones Conc. 24. pag. 196. See M. Whites Way to the true Church Sect. 40. n. 39. B. Andrews Sermon of the sending the Holy Ghost pag 645. August de Peccator Merit Remis l. 2. c. 2. alibi * Regeneratus non regenerat filios carnis sed generat ut oleae semina non oleas generant sed oleastros August l. 2. contra Pelag. Celest. cap. 40. August tom 10. hom 15. de modo quo nos invicem diligere debemus Et tractat 32. in Johan in Psal. 130. Aeneas Sylvius in hist. Concil. Basiliens ex vita Benedicti See M. Charls Richardson of the repentance of Peter and Judas pag. 21. VVillets Synops Controvers 9. quaest. 10. part 9. See B. Kings Lect. 1. on Jonah pag. 14. Elementum in suo loco non ponderat See B. King ubi supra pag. 77. Bernard de Caena Domini Vide Cameracens in principio in lib. 3. sent Doctor Field of the Church lib. 5. cap 11. Bernard ser. 1. in Annunt B. Andrews Sermons of the Nativity p. 99. Doctor Bois his Exposition of the proper Psalms for severall Festivals part 1. pag. 28. See B. Lakes Sermon Esai 9. 6. Alphabet 3. pag. 7. See M. Mountâ—gues Serm. on Psal. 50. 15. pag. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ambr. lib. 5. Hexam. c. 8. Jul. Solinus Polyhist cap. 27. See M. Charls Richardson's Serm. of the repentance of Peter 2nd Judas pag. 192. See Mr. Edw Raynolds Ser. on 1 Joh. 5. 12. pag. 464. See M. Weems his Christian Synagogue lib. 3. chap. 6. pag. 296. See B. Mortons Grand Imposture pag. 413. B Morton ubi supra Fox Martyrolog See B. Lakes life before his Works See M. Laur. Barkers Epist. Dedic. before his Sermons on Joh. 21. 22. See Mr. Jer. Dykes Worthy Communicant pag. 609. Os homini sub lime dedit â—oelumque videre jussit c. Ovid lib. 1. Metamorph. See Mr. Perkins on the Creed of the Creation of Man Ex Columb. lib. 5. cap. 9. See B. Jewels Ser. on Rom. 6. 19. p. 232. Vide Holkot in lib. Sapienâ— lect. 4. b. Tripartit Hist. l. 8. cap. 1. See B. Halls Heaven upon Earth Sect. 7. Ambros de paenitent lib. 2. cap. 10. Ego sum ego At ego non sum ego See Dr. Bois on the Epist for the
THE SAINTS HONY-COMB FULL OF DIVINE TRUTHS Touching both Christian belief AND A Christians life In two Centuries By RICHARD GOVE {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isocrat ad Demonicum LONDON Printed for Richard Royston at the Angel in Ivy-lane 1652. TO ALL Those that be desirous in a plain and pleasing way to understand and remember Divine Truths for their Souls good Especially to those that be such within the Parish of South-Tavistock in Devon where he was born in the Parish of Henton St. George in Somerset where he lately lived in the Parish of East-Coker in the same County where he now liveth R. Gove Being desirous to further his own and heir account in the day of the Lord Jesus Dedicateth these plain and pleasing Expressions of Divine Truths following TO THE Well-affected READER WHETHER LEARNED OR UNLEARNED READER My purpose and project is in this ensuing Treatise to personate a single though not a singular Bee And therefore if I have not flowen through all the fair and flowry fields of the works of antient and modern Divines and others to gather the materials of spiritual Hony for thee thou must remember it is but one single Bee hath attempted it and what one Bee can do that Next the Bee be it one or more sucks not from every flower he lights on all that the flower may yield but onely that which is for his present use and so have I done too and after all my labour I have at last made but these two Hony-combs as yet which I here present thee But the Bee cannot be idle if the season and weather permit no more shall I especially if I understand that this my first present unto thee in this kind be kindly accepted I know if thou art one whose stomach is already full with better Hony of thine own making these two plain Hony-combs will not down with thee for thou knowest who saith it that the full stomach loatheth the Hony-comb And therefore to thee I have no more to say but what St. Hierom did in a case not much unlike Aut profer meliores epulas et me convivo utere aut qualicunque nostra caenula contentus esto Except I may with thy leave adde that passage of St. Gregory who fearing what I now fear concerning the learned Reader of some of his works perswades him yet to read them howsoever though inartificially and rudely penned Nam saepenumero inter quotidianas delitias etiam viliores cibi suaviter sapiunt c. For oftentimes they that are fed with delicates do find better tast and receive greater contentment in the homely and country fare of others than in the continual usance of their own so exquisitely dressed cates and delicates or at least have thereby their stomachs whetted to return again with more eagerness of appetite to their own better furnished tables But if thou art some poor hungry soul which hast none or no better fare of thine own for whom this especially is intended I know this will down with thanks for to the hungry soul every bitter thing is sweet Howsoever whether it please or displease here it is the Bee hath done his part do thou do thine And this thou wilt the better do if thou turn Bee too and select out of these ensuing expressions what thou conceivest may best conduce to thy present or future good if all please not or in thy conceit may not be profitable that way Lector vale Apes sis non Aranea Verbum sapienti Apes sine aculeo non mellificat ERRATA PAge 2. line 19. for coarser read courser p. 5. in marg. for lanquor r. languoris p. 6. in marg. for intravit r. intrabit p. 51. l. 21. for dispute them r. dispute of them p. 64. after these words in the margent hence called in the Greek adde {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is there left out p. 72. l. 8. for but God and man r. both God and man p. 73 l. 10. for escape r. escaped p. 75. l 9. for kill r. skill and l. 28 for maee r made p. 80. l. 28. for instrumect r. instrument p. 85. l. 12. for regard r. regarded p. 147. l. 13. for in bond r. in the bond p. 166. l. 21. for he went r. went p. 97. in marg. for Coninium r. Caninium p. 98. l. the last And before will not is left out p. 101. in marg. for tons r. Boltons p. 107. in marg. for meum r. meus p. 108 l. 26. there is re too much p. 111. l. 11. for valume r. volume p. 178. l. 10. for scent r. sent l. 18. for his r. their for p. 193. there is p. 197. p. 195. l. 15. for their r. our Errata sua quis intelligat Ps. 19. 12. HUMANE EXPRESSIONS OF DIVINE TRUTHS The first Century Expression I. That all men must dye MAN is like a book his birth is the Title page of the book his baptisme is the Epistle Dedicatory his groans and crying are the Epistle to the Reader his infancy and childhood are the Argument or Contents of the whole ensuing Treatise his life and actions are the Subject or Matter of the book his sins and errours of his life are the Errata or faults escaped in the printing and his Repentance is the Correction of them Now amongst books we know some are large Volumes in Folio some little ones in Decimo sexto and some are of other sizes in Octavo or Quarto Again some of these are fairer bound some in a plainer manner some are bound in strong velame or leather and some in thin paper Some again have Piety for their Subject and treat of Godlinesse others are prophane Pamphlets full of wantonnesse and folly but in the last page of every one of them there stands a word which is FINIS implying the end of all And such is man for amongst men some are of a larger size some of a meaner stature some are fairer some of a coarser complexion some are stronger some are weaker some are godly some are prophane some live longer some a shorter time but let a man live never so long yet cometh Death like Finis at the last and closeth up all For this saith Salomon is the end of all men Eccles. 7. 2. Expression II. That there can be no true peace and agreement between Man and Wife when the fear of God is wanting IT is a pretty and a witty observation of a Jewish Rabbine which he giveth of the Hebrew names of Man and Woman viz. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ish the mans or the husbands name and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isha the womans or wives How that in them there is contained {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Iah which is the name of God the letters and vowels whereof being taken away there remaineth nothing to be made of the rest but {non-Roman} {non-Roman} {non-Roman}
glimps of the Majestie of Gods Tribunall is revealed to their consciences and the books of their consciences begin to be unclasped and so laid open that they cannot but read their sins which in their life-time they held as Veniall to be written in Capitall letters and to be deadly have been enforced to take Sanctuary in the wounds of Christ As did of late Cardinall Bellarmine in his last Will and Testament whose words are these Precor ut me inter electos sanctos suos non aestimator meriti sed veniae largitor admittat And as did before him Stephen Gardiner whom when the Bishop of Chichester that then was would have comforted upon his death-bed with Gods promises and free justification in the bloud of Christ he made him this answer What my Lord will you open that gap now then farewell all together to me and such other you may speak it but open this window once to the people and then farewell all together with divers others that might be mentioned all which to use their own words held it a good supper doctrine but not so good to break fast on Expression XXXII That our Fore-fathers had not so much knowledge as we have now but were more fruitfull in good works THose two Daughters of Laban Leah and Rachel Gen. 29. are a lively resemblance of the worlds two ages the old world and this we live in For as Leah the elder of those two sisters was blear-eyed for her sight but fruitfull in her womb so was the old world something dim-sighted in respect of that measure of knowledge that we now have yet was she fruitfull she brought forth plenty of good works for then men were just as Noah Gen. 6. 9. and walked with God as Enoch Gen. 5. 22. And as Rachel the younger sister was well-eyed very beautifull but barren in her womb so is this latter age it is very quick-sighted exceeding full of knowledge but for her womb she is barren of good works and wants at her knees those blessed twins of holinesse towards God and righteousnesse towards Man which God in his Word requireth Expression XXXIII That the remembrance of our Baptism should keep us from sin and from yielding to Satans temptation FOr herein we must doe as that Virgin of whom Luther speaks who being tempted to sin by the Devill called to mind her Baptism wherein she had vowed and covenanted with God to forsake the Devill and all his works and thereupon thus stoutly made answer to him Satan I am a Christian and have been baptized and in my Baptism did vow and covenant with God never to doe any such things as thou now temptest me to and therefore I cannot I will not hearken unto thee in these things to which thou doest tempt me for they are contrary to my vow and promise made unto God in my Baptism And hereupon she was freed from these his temptations having quenched all his fiery darts with the waters of her Baptism And so might we doe too if we would but take the like course when we are tempted unto any sinnes As to say thus unto our selves Is this that I am now about to doe agreeable to my promise that I made unto God in my Baptism Did I promise then that I would forsake the Devill and all his works and shall I now thus wittingly and willingly break my promise and sin against God no no I may not I will not doe it Expression XXXIV That Christians should be heavenly minded and have their affections set on things above and not on things on the earth THere be three things in man that may teach him this lesson the fabrick of his body the fabrick of his eye and the fabrick of his heart 1. As for the fabrick of his body we know that whereas God hath made all other creatures to goe with their faces groveling towards the earth he hath made man to goe upright and with his face towards Heaven 2. For the fabrick of his eye that is allso different from other Creatures for whereas other Creatures have but four muscles whereby they can turn their eyes round about man hath a fift whereby he is able to turn his eyes upwards towards Heaven And 3. As for the fabrick of his heart we know that that part of it which hangeth uppermost in the body is the broadest and largest and is open in the midst of it but that which hangeth downward is very narrow and close shut to shew that our affections to heavenly things should be larger and greater and apt to receive heavenly impressions but towards the earth and earthly things they should be lesser and should be close shut towards earthly cogitations Expression XXXV That a true Christian must shew himself to be a Christian in all things FOr herein we must imitate that good Christian Eusebius who being demanded what he was answered a Christian being asked again what Country-man he was he said a Christian being asked thirdly who was his Father he said a Christian being asked fourthly he dwelt still he answered a Christian and so to all other demands that were made to him he replied no other but this that he was a Christian As if he should say Whatsoever I am I am a Christian in all And so indeed should every true Christian be a Christian in his generall a Christian in his particular calling a Christian in publique a Christian in private a Christian in the Church a Christian at home carrying himself if he be a Magistrate like a Christian Magistrate if a Minister like a Christian Minister if a Father like a Christian Father if a Master like a Christian Master in a word whatsoever he is like a Christian in all Expression XXXVI That the Devill by little sins maketh way for greater FOr the Devill herein deals with mens souls just as theeves doe that intend to rob an house when those that be great theeves cannot get in they put in some little boy at a hole or window who may open the dores to let in the greater So the Devill first suggesteth evill thoughts evill thoughts make way for delight delight tolleth on consent consent engendreth action action custome custome defence one still making way for another and a lesser degree for a greater till a man become beyond measure sinfull and attain to the height of sin Expression XXXVII How hard a matter it is to rule the Tongue THis is evident by that which we read in the Ecclesiasticall History of one Pambus or Pambo as some call him who being ignorant himself desired another to teach him a Psalm who hearing the first verse of the 39 Psalm read unto him which is this I said I will take heed to my waies that I offend not in my tongue would not suffer his Teacher to proceed unto the second verse for saith he this first verse is a lesson sufficient and if I can but learn this it
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 doe Expression LXXVIII That alms must be given of goods justly gotten IT is worth our noting saith one that the Hebrew word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Tsedacha signifieth alms and signifieth allso justice whereby is intimated that the matter of our alms should be goods justly gotten And to this purpose the alms-box is called in Hebrew {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Kuphâ— Schel Tsedacha the Chest of Justice Expression LXXIX That a good wife can hardly be chosen out of a wicked and irreligious familie THis is intimated in that Rabbinicall Proverb viz. Take not a wife out of that familie wherein there is a Publican for such are all Publicans Expression LXXX That the way to amend all is every one to amend one WE all cry out the daies are evill whilst we all help to make them worse all complain all censure none amend but if every one would amend one all would be better For it is here as it is in a City or Town where the way to make the whole street clean is every man to sweep before his own dore Expression LXXXI That sin is the cause why God maketh our enemies to prevail over us ANd therefore an English Gentleman at our expulsion out of France being demanded by a French Cavalier when they would return again made this plain and pithy answer When saith he your sins are greater than ours Expression LXXXII That Gods Children the more God seemeth to thrust them away from him the more eagerly doe they presse towards him again FOr Gods Child saith one is like a water-mils wheel the which the more violently it is driven away by the force of the water the more violently doth it still turn again upon the stream Expression LXXXIII How we may become better ONe wittily shews the way in three words Explorandum deplorandum implorandum We must search and try wherein we have done amisse we must be heartily sorry for it and implore Gods grace to help us and to strengthen us in better courses for the time to come Expression LXXXIV How we may comfort our selves against the fear of being rejected by God HErein we must take the same course that the Jewish Wives did against the Bill of Divorce given them by their Husbands For 1. If it were not Sepher that is written in an entire book not in pieces and severall parts of a book it was invalid and of no force So though we find some parts and passages of Scripture to make against us if the whole Book of God one place thereof being compared with another doe not prove as much we are safe enough 2. If it were written in the Husbands bed-chamber it was invalid allso and of no force So if we have nothing to plead for our finall rejection by God but onely Gods eternall decree of Reprobation which in his ecret and sacred Counsel as it were in his bed-chamber is past upon men we are not much to be troubled at that especially if we find in our selves the evident tokens of our effectuall vocation which is the way to make sure our election 2 Pet. 1. 10. 3. If it were not written by a publique Notarie that made it allso invalid and of no force So if our finall rejection by God be onely ascertained to us by private men and not by the publique Ministery of the Word who onely have authority to bind and loose Joh. 20. 23. we are not much to be disheartned 4. If the Bill or Book of Divorce were interlined it was allso invalid and of no force So if the Bill or Book of Gods finall rejection of us be interlined with the bloud of Christ by the hand of faith it is reversed and will be of no force against us Col. 2. 14. Lastly If it were blurred or blotted it was allso invalid and of no force So if we can as we read this fearfull Bill of Divorce but blur or blot it with our unfeigned tears of Repentance as did David Psal. 6. 6. or Mary Magdalen Luk. 7. 38. or Hezechiah Esai 38. 5. or Peter Mat. 26. 75. it will be of no force against us Expression LXXXV How dangerous a thing it is carelesly to neglect the hearing of the Word THey say there is a way of Castration by cutting of the ears for there are certain veins behind the ears which if they be cut disable a man from generation So if we cut off our ears that is 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 Expression LXXXVI How we may become right Doers of the Word which we have heard THere are two kinds of doers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which the Latine likewise expresseth in Agere and Facere Agere as in Musick where when we have done singing or playing nothing remaineth Facere as in building where after we have done there is a thing permanent And we have both these words in our English tongue too Actors as in a Play Factor as in Merchandise When the Play is done all that the Actors doe vanisheth but of the Factors dâ—ing there is a gain a reall thing remaineth Now when the Scriptures exhort us to be doers of the Word as Jam. 1. 22. the word they use is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Factâ—res to shew that when we hear the Word we must not be Actors as Players on a Stage to have nothing remaining in their lives when we come off the Stage and the Sermon is ended but we must be Factors and doe as they doe to bring home with us some gain for our heavenly Masters glory and our own souls good Convertendo Scripturas in operas as Gregory saith by changing the Word that is audible into a work which is visible and the Word which is transient into a work which is permanent Expression LXXXVII That one Kingdome of Heaven which Gods Children shall enjoy hereafter is more worth than all the Kingdomes of this World THe Story makes mention that when Charls the Fift in a challenge to the King of France commanded his Herald to proclaim it with all his titles as Charls Emperour of such a place King of such a place Duke of such a place c. bids defiance to the King of France The King of France bids his Herald to proclaim only thus The King of France The King of France The King of France bids battell to Charls Emperour of Germany c. Intimating that one Kingdome of France was more worth than all those empty titles So may we that are Gods Children oppose the Kingdome of Heaven to
yet bare bread and wine we call them not but the Sacrament of the body and bloud of our Saviour Christ the which whosoever receiveth worthily receiveth therewith by vertue of Christs Word and Promise the very body and bloud of Christ his Saviour to all intents and purposes for the comfort and nourishment of his soul as truly as he receiveth the outward elements of bread and wine for the comfort and nourishment of his body I say still that it is so to the worthy receiver for otherwise it is here again as in the usance of a conveyance If a conveyance made to Peter lying upon the table be given to Richard or if Richard fraudulently take it away he receiveth nothing but bare wax and parchment by reason the covenant was not made with him but with Peter he is not the party that hath the right though to Peter it be a further matter then bare parchment And so the unworthy receiver being not the party to whom the promise is made of receiving Christ with the benefits of his death and passion receives onely Panem Domini as the Fathers speak The Bread of the Lord but not Panem Dominum The Bread which is the Lord Expression XCVII That an hearty desire and sincere endeavour to be perfect is perfection in the sight of God LVther writes of one Staupitius a godly learned man how that he had vowed a thousand times that he would become a better man yet for all his vowes he perceived no improvement or bettering of himself Now in that he was not better he was imperfect but in as much as he desired earnestly and endeavoured to be a better man he was perfect Agreeable to which is that of Bernard for he is confident that Indefessum proficiendi studium jugis conatus ad perfectionem perfectio reputatur That an indefatigable desire of profiting and continuall endeavouring to be perfect is perfection Expression XCVIII That Gods Children must be sanctified throughout 1 Thes. 5. 23. THe Scriptures usually call Gods Children by the name of Temples as 1 Cor. 3. 16. 1 Cor. 6 19. 2 Cor. 6. 16. Now there was no part of the Temple of old but was holy yea all the limits thereof round about were so too Ezech. 43. 12. The innermost part of it was the place of Gods residence and therefore was called Sanctum Sanctorum the most holy place The next to that was Sanctum holy and the rest Sanctuarium partaking of holinesse though in a lower degree So in Gods Children the heart soul of man being the place of Gods residence must be most holy the senses coming nearest to that must be the holiest next and our bodies the outermost parts of this Spirituall Temple must have their measure of holinesse too for even they are to be the Temples too of the Holy Ghost as in 1 Cor. 6. 19. Expression XCIX How a man may try the sincerity of his heart DIvines in their Treatises and Writings have set down sundry notes and marks whereby to make this triall but I shall onely commend unto you two out of all that variety which two are indeed as good as a thousand namely Integrity and Constancy for these are not to be found in any Hypocrite 1. Integrity Psal. 119. 6 Luke 1. 6. For this is a true Rule in Divinity Quicquid propter Deum fit aequaliter fit Whatsoever we doe for Gods sake in obedience to his commands we doe it equally 2. Constancy for as Seneca observes more like a Divine than a Philosopher Qualitatis verae tenor permanet falsa non durant Qualities that be true be permanent but false ones endure not And this is prettily gathered from the very name of Truth in Hebrew for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Emeth in Hebrew which signifieth Truth cometh from the root {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aman which signifieth firmare or stabilire to confirm or establish Now to make a sincere Christian both these are requisite for it is in the soul as it is in the body 1. Physicians say of heat and sweat and such like things Vniversalia salutaria partialia ex morbo If a man be hot in one part and cold in another as if the palms of his hands burn and the soles of his feet be cold then all is not right but if he be of an indifferent equall heat all over that is held a good sign of health 2. They say if heat come by fits and starts and paroxisms leaping eftsoon and suddenly out of one extreme into another so as the party one while gloweth as hot as fire another while is chill and cold as ice and keepeth not at any certain stay that is an ill sign too and it is to be feared that there is an Ague either bred or in breeding but if he continue at some reasonable certainty and in a good mediocrity of heat and cold it is thought a good sign of health And just so it is in the state of our souls if the Graces that be in us be universall equally bent upon all good and equally set against all evill things and if for the most part and in the ordinary constant course of our lives we have the practice of Repentance Obedience and other fruits of Grace in some good comfortable measure it is a good sign of a sincere heart towards God but if we repent of one sin and persist in another if we obey one Commandment and break another if we are zealous in one thing and cool in another if we hate one vice and love another or if we have any of these things onely by fits and starts and sudden moods and no otherwise we have just cause to fear that we are still Hypocrites and no sincere-hearted Christians Expression C. How that to fear God and to keep his Commandments is the whole duty of man THat which our English Translations render the whole duty of man the Vulgar Latine renders thus hoc est omnis homo this is all man or as Junius and Tremelius render it hoc est totum hominis this is the whole of man And well may it be so said to be for as the Jewish Rabbines have wittily observed there are in all the Law of God but 613 Precepts whereof there are 365 Negative as many as be daies in the year and 248 Affirmative as many as be joints in mans body to shew that God looks that the whole man all the daies of his life should serve him and keep his Commandments Which that we may the better doe Let us hear the Conclusion of the whole matter saith the Preacher Fear God and keep his Commandments for this is the whole duty of man Eccles. 12. 13. Walafrldus Strabo de rebus Ecclesiasticis Si quid in hoc Lector placet assignare memento Id Domino quicquid displicet hocce mihi A CATALOGUE of some speciall Books Printed for Richard Royston