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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	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 ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

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

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

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

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-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

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

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

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 for saken 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

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