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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	ghost_n	son_n	4,633	5	6.0871	4	true

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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

covetous oppressors as Zacheus was to call us out of our oppression and make us new creatures in Christ Jesus Excellently saith a Divine of our time There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seemliness appertaining to each calling so here We must walk nobly and comfortably as becometh the heirs of God and Co-heirs of Christ Scipio when a Harlot was offered him answered Vellem si non essem Imperator I would if I were not General of the Army Antigonus being invited to a place where a notable Harlot was to be present asked counsel of Menedemus what he should do He bade him only remember that he was a Kings son So let men remember their high and heavenly calling and do nothing unworthy of it Luther counsels men to answer all temptations of Satan with this only Christianus sum I am a Christian They were wont to say of Cowards in Rome There is nothing Roman in them Luth. in Gen. Of many Christians we may say There is nothing Christian in them It is not amiss before we be serviceable for the world to put Alexanders question to his followers that perswaded him to run at the Olympick games Do Kings use to run at the Olympicks Every believer is Gods first-born and so higher than the Kings of the earth Psal 89.27 He must therefore carry himself accordingly and not stain his high blood Many be called but few chosen God hath saved us and called us with an holy yea heavenly calling Mat. 20.16 2 Tim. 1.9 Heb. 3.1 Eph. 4.1 I beseech you walk worthy of the vocation wherewith ye are called Conviction It is said that Frogs will leave croaking if but a Light be hanged over the lake wherein they are A cleer discovery of the Truth is a powerful means to muzzle the mouths of Hereticks God smiteth the earth with the rod of his mouth and with the breath of his lips doth he slay the wicked By his word he telleth a man as he did the Samaritaness all that ever he did Yea the Word is a most curious Critick judging exactly and disclosing the words which he speaks in his very bed-chamber that is in the most secret retirements of his heart Conscience alone hath but a weak light and that light is partial but a serious application of the Word discovereth wickedness when our blind Consciences do not I was alive without the law once Rom. 7.5 but when the commandment came sin revived and I died Conversion This is the main end of the Gospels ministery to open mens eyes and to turn them from darkness to light and from the power of Sathan unto God We our selves may challenge no more than S. Austin in his child Adeodatus Nihil agnosco meum nisi peccatum I own nothing in our Conversion but the faults and defects Bernard for a certain time after his conversion remained as it were deprived of his senses by the excessive consolations he had from God Cyprian confesseth to Donatus his friend that before his conversion he thought it was impossible for him to change his manners and to find such comfort as now he did in a Christian life Accipe quod sentitur antequam discitur And so he goes on Austin saith the like of himself And the Eunuch after conversion went on his way rejoycing Divines say The infallible evidence of conversion is when a man hath changed his first principles and his last ends Cyprian called Caecilius that converted him Novae vitae parentem And doubtless it 's an high honour to have any hand in such a work He which converteth a sinner from the error of his way Jam. 5.20 shall save a soul from death and shall hide a multitude of sins I cannot here omit a passage of a very grave Divine Mr. Ley his Pattern of Piety 145. I have known saith he a person who neither by education or affection was disposed to Popery who having the ill hap when his Conscience was perplext to fall into the hands of a Popish Priest upon this reason because as the Priest suggested that Religion afforded more comfort because it had and exercised a power to pardon sin which our Ministers neither did nor durst assume unto themselves he became a Papist Job 33.24 But it is honour enough to Ministers and may be comfort enough to their hearers that God gives them commission to deliver a Penitent man from Hell not as the means for that is Christ alone but as instruments 1. To apply Christ crucified or rather risen again unto him 2. To pronounce his safety and salvation upon the due use of that means And this is the greatest honour that ever was done to any meer creature Angels had never such a commission They indeed are Ministers for the good of those that shall be heirs of salvation Heb. 1.14 But Ministers are called Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obad. 21. Take heed unto thy self 1 Tim. 4.16 and unto the doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee Regeneration There are two parts in this work of grace 1. The one is Qua regeneramur by which we are begotten 2. The other is Qua renascimur by which we are born again The one is Gods act purely the other implieth the manifestation of life in our selves A distinction that serveth to clear some controversies in Religion The Word of God is the instrument of our Regeneration being made prolifical and generative by the Spirit The Father is the original cause Jam. 1.18 The Son is the meritorious and effective And the Holy Ghost consummates and applies it 1 Pet. 1.3 through faith wrought and increased in us by the Word and Sacraments So that here is God the Father's will God the Son's merit and God the Spirit 's efficacy Tit. 3.5 6. By his overshadowing the soul is the new creature hatched and brought forth When the Donatists upbraided Austin with the impurity of his former life he answered How much more they blame my former fault by so much the more I praise and commend my Physitian Miratúrque novas frondes non sua poma saith the Poet Virg. Georg. 2● speaking of a graffed tree So may Regenerate persons themselves and all that behold them wonder at the change which is wrought in them Every man by his first birth is still-born dead in sin by his new birth he becometh alive to God As the Father said of the Prodigal This my son was dead and is alive And surely what difference was between Lazary lying dead in the grave and Lazarus standing alive on his feet the same is between a natural and a regenerate man Yea look what alteration there is in the same Air by the arising of the Sun the like is in the same person by the infusion of holiness Paracelsus in his second book De vita longa saith that Lepra curatur per regenerationem Chymically it is to be

like the saint pulse at the hour of death yet if they thereby by the Spirit make requests unto God it shall be heard of him and albeit those things which they sigh after be not alwayes manifestly and the Spirit moving thereunto distinctly seen of them yet God who is infinite in knowledge doth perceive their desires or rather the desires of the Spirit in them This mental crying is not common to all but proper to the children of the regeneration 1 Cor. 12.3 without which none can hardly call God Father as none can say that Jesus is the Lord but by the holy Ghost The next kind of crying is that which is only vocal consisting only of words Thus Hypocrites cry and pray for fashion not for conscience sake Vox praeteria nihil all voice no hearts they can cry loud enough in a Pharisaical pride Lord Lord and none shall stop their mouths but such heartlesse Christians shall not enter into the Kingdom of heaven These are they that draw near unto the Lord with their mouth and with their lips do honour him but have removed their heart far from him as he complains Isa 29.13 This is saith one Precationis inane simulachrum and in truth that prayer or cry which is only a lip-labour not proceeding from the heart is but as sounding brasse or a tinkling Cymbal it is like the Play called the Motions wherein though there is motion yet no life and although there be never so glorious and pompous observation of outward ceremonies and in that complemental manner only come before God and offer up their prayers unto him yet shall they have the repulse for their vain ostentation Thus Isaiah the first the Lord speaking of the hypocritial Jews that were curious in the external worship and service of God and would seem to pretermit nothing therefore professeth unto them because their services were not performed with the heart that when they made many prayers he would not hear them And the same Prophet Cap. 64.7 in effect calls such prayers no prayers when as be saith There is none that calleth upon the name of God he that cryes not to God with his whole heart cryes not at all to God for he that worships God must worship him in Spirit and in Truth not in bare formalities This kind of crying is but a vain beating of the aire is anothing available whereof the Spirit is no author and unless the Spirit cry in the heart there can be no true but a false crying Abba Father There remains yet a third kind of crying or praying viz. both mental and vocal wherein both the heart and the voice are directed to God the mind and the mouth both consonant both jump together here out of the abundance of the heart the mouth speaketh And this is that pure language which the Lord speaking by the Prophet Zephany said that he would turn to the people that they might all call upon the name of the Lord. The Prophet Hosea advertiseth the Israelites Cap. 3.7 Cap. 14.2 Nec lecta neé neglecta Psal 77.1 to take to them words and to turn to the Lord that is such words as may make a true report unto God of their hearty conversion to him and lively saith in him Thus saith David I cryed unto God with my voice even unto God with my voice and he gave ear unto me Such a cry as is this is no false alarum but a true testimony of a sanctified soul of our confidence in him and is ever powerful with God The prayer of the faithful availeth much saith St. James for it is framed and composed by the admirable Art of the Spirit of God in their hearts ere it be uttered with the tongue The voice then reflecting on the heart the heart is made more zealous and then what is said of fame may be said of it Vires acquirit eundo it gathers strength in the uttering Let your voice therefore in prayer be conformed and correspond to the affections and wishes of your hearts that they may run together and let the affections and wishes of your hearts be guided by the Holy Ghost which if ye do it is without all contradiction a most certain Argument that God hath sent forth the Spirit of his Son into your hearts crying Abba Father From the act of crying I passe to the object Abba Father The Spirit saith the Apostle beareth witnesse with our spirits Rom. 8. that we are the sont of God This testification of the Spirit in our hearts who is an infallible informer of the things that are given us of God makes to cry Abba Father For we can never call God Father except we be first informed and perswaded by the Spirit that we are the sons of God The Hebrew or Syriack word Abba and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Original here together gave occasion to some to observe that hereby is intimated the calling and union of Hebrews and Greeks of Jewes and Gentiles into one Church whereof Christ is the head But though this be true yet this Text is no sufficient warrant for this observation and therefore not to be insisted upon The gemination here Abba Father which is Father Father noteth the earnest affection and vehement zeal of Gods children in crying and praying unto the Father of Spirits their prayers are pressing and urgent cries and never satisfied until heard which ardency of theirs is grounded 1. Upon the sence of their wants necessity constrains them to use all earnestnesse in their own behalf they must knock hard they must seek hard they must cry hard Father Father ere they shall be heard or their suits obtained 2. Upon the knowledge of their own insufficiency and disability of furnishing themselves with corporal necessaries pertaining to the body or spiritual blessings and habiliments pertaining to the soul They know that the blessings of this life and the life to come must come from their Father which is in heaven 3. Upon Gods willingnesse and readinesse to do them all the good he can He is faithful in promising and as faithful in performing The word Abbah signifieth to be willing from whence God hath this Appellation a father is willing to protect his child from all dangers and to relieve him upon all occasions and although just cause of anger be offered him yet nature in time will work it out Even such is the tender affection of our heavenly Father known to his beloved sons that they are hereby the more emboldened to prosecute what they would have brought to passe They have his heart to be set upon them his eares alwayes to be open unto them his eyes continually watching over them his best wishes ever with them and all his blessings reserved for them These are encouragements for them to approach unto him who is more forward to give unto themall things than they themselves to demand any thing Hence it comes to passe that coming unto

eo complacentiam ad redimendum reconciliandum genus humanum As the salt waters of the Sea when they are straitned thorow the earth they are sweet in the rivers so saith one the waters of Majesty and justice in God though terrible yet being strained and derived through Christ they are sweet and delightful In many things we offend all who then can be saved Our sins for number exceed the sands of the sea and the least sin is sufficient to throw us into hell without Christ But by Christ we are reconciled to the father and have peace with him Hence we may have a blessed calme lodged in our consciences as when Jonah was cast over board there followed a tranquility Let the meditation of this Eph. 4.32 cause a reconciliation amongst Christians forgiving one another even as God for Christs sake forgave you Consider 1. God himself offers reconciliation to us Jer. 3.1 and shall we be so hard-hearted as not to be reconciled one to another Let us be merciful as our heavenly Father is merciful 2. All we do is abominable in the sight of God without it Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy way first be reconciled to thy brother Thou shouldst have done it before yet better late than never First seek the Kingdome of God God should be first served yet he will have his own service to stay till thou beest reconciled to thy brother If I speake with the tongues of men and Augels if I come to Church and heare never so many sermons talk never so gloriously of Religion c. and dwel in hatred be not reconciled I am but a tinkling cymbal 1 Cor. 13.1 3. We can have no assurance of our reconciliation to God without it Mat. 18.35 As the King dealt with his servant so God will cast such into the Prison of hell for ever This should make us all to quake 4 We have no certainty of our lives This night may our souls be taken from us Jovinian the Emperour supped plentifully went to bed merrily yet was taken up dead in the morning And if death take us before we take one another by the hand as a token of hearty reconciliation what shall become of us We should not suffer the sun to go down upon our wrath Johannes Eleemosynarius Arch-Bishop of Alexandria Eph. 4.26 Soc est in occasu vir maximè honorande being angry in the day with Nicetus a Senator towards night sends this message to him My honourable brother the Sun is in setting let there be a setting of our anger too If we do it not within the compass of a day yet let us do it within the compass of our lives Aculeus apis not Ataleus serpentis Let not our anger be like the fire of the Temple that went not out day nor night Let us not say with Jonah I do well to be angry even unto death Cap. 3.9 Let our anger be the sting of a Bee that is soon gone not the sting of a Serpent that tarries long and it may be proves lethall Christ is a merciful and faithful High-Priest Hebr. 2.17 in things pertaining to God to make reconciliation for the sins of the people He hath made peace through the blood of his Cross Colos 1.20 God hath reconciled us to himself by Jefus Christ 2 Cor. 5.18 19 20. and hath given to us the ministery of reconciliation viz. that God was in Christ reconciling the world unto himself and hath committed unto us the word of reconciliation We pray you in Christs stead be ye reconciled to God If when we were enemies Rom. 5.10 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Glorie to God in the Highest Luke 2.14 and on earth peace good will towards men General Calling It is the estate and condition of Christianity For herein we are called to the service of God in all parts of holiness with promise of eternal reward through the merits of Christ So it is termed because the means by which God worketh upon us ordinarily is his Word or the voice of his servants calling upon us for amendment And because through the mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed unto us in particular with such power and life and our dead hearts are so revived that the doctrine is as if God did speak to us in particular we receiving the word of the Minister as the very voice or word of Christ Thus the dead hear the voice of the Son of God and live As also because God would hereby note unto us the easiness of the work he can do it with a word As he made the world and calleth up the generations of men as the Prophet sheaketh so can he in an instant with a word convert a sinner He said Let there be light and there was light So if he say Let there be 〈◊〉 grace there is presently true grace There is a twofold calling 1. External that general invitation which by the preaching of the Gospel is made unto men to invite them to come in unto Jesus Christ most in the world are thus called both good and bad 2. Internal when the Spirit of God accompanies the outward administration of the Word to call a man from ignorance to knowledge and from a state of nature to a state of grace So that the first is alone by the outward sound of the Word But the other not by the trumpet of the Word alone ringing in the ear but by the voice of the Spirit also perswading the heart and moving us to go to Christ Of this calling spake our Saviour Christ No man cometh to me Inanis est serm● docentis nisi intus sit qui docet except the Father draw him namely by his Spirit as well as by his Word Judas was called He was not a Professor alone but a Preacher of the Gospel Simon Magus was called he believed and was baptized Herod w●s called He heard John Baptist sweetly and did many things that he willed him Sundry at this day come to Church hear Sermons talk of Religion that do not answer Gods call Therefore let us intreat the Lord to call us effectually by his blessed Spirit out of our sins to holiness and newness of life If we be thus called we shall receive the eternal inheritance which Christ hath purchased for us Let us be suiters to God that he would make us partakers of this calling that makes an alteration of us 1 Cor. 6.9 11. If we were Idolaters as Manasseh to call us out of our superstition and idolatry If persecutors as Paul to call us out of our persecuting If we are Adulterers as David to call us out of our uncleanness If Drunkards out of our d●unkenness If

no good edge When he giveth quietnesse who then can make trouble Job 34.29 and when he hideth his face who then can behold him whether it be done against a Nation or against a man onely Peace Epiphanius used to say that he never let his adversary sleep not that he disturbed him but agreed with him presently not suffering the Sun to go down upon his wrath There is peace 1. External 2. Internal 3. Eternal of the 1. World 2. Minde 3. God Or more plainly peace between 1. Man and man 2. Man and himself 3. God and man Christ both procures us peace by his blood and keeps peace by his intercession He both makes and maintains peace Pax nostra bellum contra satanam For as Aulius Fulvius when he took his son in the conspiracy with Catiline said Ego te non Catalinae sed Patriae so God hath not begotten us in Christ that we should follow the arch-traitour Satan but serve him in holinesse Est pax peccatorum pax justorum pax temporis pax eternitatis Pax temporis interdum conceditur bonis malis sed pax eternitatis nunquam dabitur nisi bonis quia non est pax impiis De pace peccatorum inquit Psal Nalla salus bello pacem nos possumus omnes Drances Zelavi in peccatoribus pacem peccatorum videns De hac dicit Christus non veni mittere pacem sed gladium De pace justorum dicit Apostolus fructus spiritus est Charitas gaudium pax paientia hanc reliquit Christus Apostolis pacem relinquo vobis De pace temporis inquit Propheta Orietur in diebus ejus justitia Innocens 3. l. 3. De sacr Alt. myst c. 11. abundantia pacis Hanc incessanter petit Ecclesia Da pacem in di●bus nostris De pace aeternitatis Dominus dixit Apostolis pacem meam d● vobis non quomodo mundus dat Ego do vobis De hac inquit David In pace dormiam c. Dona nobis pacem ut de pace temporis per pacem pectoris transeamus ad pacem aeternitatis It is observable that amongst these seventeen sins Omnia pace vigent pacis tempore florens which are called works of the flesh Gal. 5. eight of them are of the adverse party to peace and that all the nine fruits of the spirit there reckoned up are peace and the assistants thereof Which sheweth what a concourse of evils is in strife Pausanias in Atticis p. 13. and that all good things which we can expect from the Spirit are in peace Hence even the heathens feigned Eirene Peace to be the nurse of Pluto their god of riches The work of righteousnesse shall be peace and the effect of righteousnesse Isa 32.17 quletnesse and assurance for ever Tamerlane after a great battel with and victory over the Muscovit Turk Hist fol. 212. beholding so many thousands of men there dead upon the ground was so far from rejoycing thereat that turning himself to one of his familiars he lamented the condition of such as commanded over great armies commending his fathers quiet course of life who being now well stricken in years and weary of the world delivered up unto him the government of his Kingdome retiring himself into a solitary life the more at quiet to serve God and so to end his days in peace Accounting him happy in seeking for rest and the other most unhappy which by the destruction of their own kind sought to procure their own glory Protesting himself even from his heart to be grieved to see such sad tokens of his victory Yea Fol. 216. the stern Bajazet marching with his great army against Tamerlane and by the way hearing a countrey shepheard merrily reposing himself with his homely Pipe as he sate by the side of a mountain feeding his poor flock standing still a great while listning unto him to the great admiration of many at last fetching a deep sigh brake forth into these words O happy shepheard which hadst neither Orthobulos nor Sebastia to lose bewraying therein his own discontentment And yet withal shewing that worldly blisse consisteth not so much in enjoying of much subject unto danger as enjoying in a little contentment devoid of fear Better is an handful with quietnesse Eccles 4.6 than both the hands full with travel and vexation of spirit Famine It is the want of bread and bread is the stay and staffe of life When this stay is gone our lives fall quickly when this staffe is broken the thread of life breaks too Famine within hath fought more eagerly than sword without Xenophon reports of one Anaxalaus accused in the Spartane judgement for delivering up the City of Bizantium to the enemy when he saw many die with famine he answered he knew difference between warring with an enemy and Nature It is numbred among the sore judgements of God if it be not the sorest 1. Causing faintnesse and madnesse Gen. 47.13 2. Hunger burneth Deut. 32.24 3. It causeth pining and languishment Lam. 4.9 4. Shame and howling Joel 1.11 5. Rage and cursing Isa 8.21 6. It breaks all the bonds of nature Deut. 28.53 54. Lam. 4.10 Isa 9.20 But yet this famine of the body is a light judgement to a famine of the Word which drieth up the soul and bringeth with it eternal death Amos 8.11 12. Miserable was the famine amongst the Jews in Jerusalem besieged by the Romanes some chewing the graines of raw wheat wives snatching the meat from their husbands ●useb l. 3. c. 6. children from their parents and that which was most miserable the mothers from the infants mouths c. Many seeing no way but one went and and laid them down upon the Beers to welcome death So miserable was the sight that Titus himself sorrowed and sighed and stretching forth his hands called God to witnesse Turk Hist fol. 1●09 that he was not the cause of this calamity In Transilvania they ate up all the dogs cats mice and rats that they could get dead horses loathsome carrion of other hunger-starved beasts One man did eat another A woman having six children did among them eat one another until they were at length all six devoured yna thieves and malefactors hanged for their villanies were by the poor and miserably hungry people cut down from the Gallows and devoured At Athens the father and son fought for a dead mouse which dropped down betwen them from the top of the house God can cause a famine either by immoderate drought Joel 1.10 Or by immoderate moisture vers 17. These are usually the natural causes of famine but 't is good to enquire after the supernatural as Jacob enquired who stood on the top of the ladder and sent the Angels to and fro Gen. 28.13 I behold and low a black horse Pestilence The word in the Hebrew Ezek. 14.19 comes from another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loqui which signifieth to speak And

indeed in this judgment the Lord speaks aloud One calls it Bellum divinum Homer saith that the Plague is the arrow of God And Hyppocrates That a great Plague among them was the Divine disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because a punishment sent from God more immediately as an evil messenger And indeed it hath less of man and second causes in it than others Though second causes are not wholly denied yet they are hard to be found out Quicquid asseratur omnis pestilentiae caeca et delitescens est causa et aliunde quàm ex primis qualitatibus aut ex putredine perfecta Fern. De abd it rerum caus it puzzles the learned Physicians clearly to express them some referring it to the indisposition of the air others to malignant occult qualities in the air body or diet some to corruption in the blood and others to hunger and surfeit But Senertus concludes very honestly Qualis sit pestilentialis veneni natura qua ejus in qualibet pestilenti constitutione differentia nemo hactenus satis explicavit Lib. 4. cap. 10. Gods hand is seen much in this noisom disease Some Pestilences kill cattel and not men some kill men and not cattel and some kill one sort of men and not others as the le●rded have observed A certain Historian calls it and aptly A scourge of the greatest multitudes and the handmaid of Famine For this deadly disease lays heaps upon heaps as many places have had lamentable experience and scarce leaveth living enow to bury the dead As in the days of Decius the Emperor In David's time Seventy thousand were consumed by it in three days 2 Sam. 24.15 In Vespasian's days at Rome Euseb in Chrónico there died Ten thousand a day for many days together And in the year 1345. it was so general through the Christian world that it destroyed half mankind Where God gives it a commission it runs as fire in a corn-field Experience clears it however some have questioned it that a godly man may die of the Plague As did Oecolampadius and others Psal ●91 Hezekiah is thought to have had it So had reverend Beza his family was four several times visited herewith who was much comforted under it and other heavy afflictions by that sweet Psalm as himself witnesseth The Arrow that flieth by day the Pestilence that walketh in darkness Psal 91.5 6. Political Administration Vulgus The Common people I Do not regard saith Seneca to please the Vulgar for the things that I know the people do not approve and the things that the people approve I know not Nunquam volui populo placere nam quae ego scio non probat populus quae probat populus ego nescio Epist. Yet it 's good for Princes to know that if the common people be a beast of many heads it hath more hands and therefore not to be despised A good Horsman must sometimes use the reins not always the spur Some are to their Country as the worm in wood or moth in cloth not Common-wealths but rather Common-woes men Grievous was the disorder when Herod cannot be wrought with but by Herodias nor Pilate but with his wife underhand It is also hard with the whole body when the stomack which should feed all and concoct nourishment is foul and distempered The whole head is sick and the whole heart faint Isa 1.5 Magistrate A good Magistrate is a faithful Deputy of his Maker B. H. Magistratus descrip●●● His breast is the Ocean whereinto all the cares of private men empty themselves which as he received without complaint so he sends them forth in a wise conveyance by the streams of Justice His doors his ears are ever open to suiters and not who comes first speeds well but whose cause is best On the Bench he is another from himself at home all private respects of blood alliance amity are forgotten and if his own Son come under trial he knows him not Pity which is the praise of humanity and the fruit of a Christian love is by him thrown over the bar As for Favour the false advocate of the gracious he allows him not to appear in the Court there only Causes are heard speak not Persons Truth must strip her and come in naked to his bar without false bodies or colours A Bribe or a Letter on the Bench or a word of a Grate man are answered with an angry repulse Displeasure Revenge and Recompence stand on both sides the Bench but he regards them not only he looks at Equity right before him His hand is flower than his tongue but when he is urged by occasion either to doom or execution he shews how he abhorreth merciful Injustice his forehead is rugged and severe able to discountenance villany I know not whether he be more feared or loved his affections are so sweetly tempered The good fear him lovingly the mild sort love him fearfully and only the wicked man fears him slavishly If he be partial it is to his enemy His sword hath neither rusted for want of use nor surfeiteth with blood but after many threats is unsheathed as the dreadful instrument of Divine revenge He is the Guard of good Laws the Refuge of Innocency the Recompencer of the Guilty the Pay-master of good Deserts the Champion of Justice the Patron of Peace the Father of the Country and as it were another God on earth Magistratus vocantur ab Aristotele 3 Pol. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui enim legi concedit imperium ille videtur Dei permittere imperium Amongst the Romans Godw. Antiq. l. 3. c. 1. the Praetor or Lord Chief Justice might not keep Court and administer Justice upon certain days without the speaking of these three words Do Dico Addico Dabat actionem dicebat jus addicebat tam res quàm homines The Magistrate hath not to do in sacris but circa sacra He may not do Vzzia's work but Hezekia's The Minister hath vim admonendi the Magistrate vim coercendi Heathens pictured Magistrates by a Fountain because it conveys water all about Bad Magistrates are as a Briar Ut t●i inveniatur dolor ubi sperabitur auxilium Hierom. Mic. 7.4 or as a Thorn-hedge a man that takes hold with his fingers is prickt and glad to let go Or as the silly sheep that flying to the bush for defence in weather loseth part of her fleece So that a man shall have grief where he hoped for help and succour Or like unto Oaks which are strong but bear no other fruit but acorns for swine A good Magistrate like thunder fears many Poena ad paucos c. Psal 101.1 hurts few He sings of mercy and judgment which are the brightest stars in the sphere of Majesty He bathes the sword of Justice in the oil of mercy A well-tempered mixture of both these preserves the Commonwealth Cujus potestas ejus est actus People are but the Magistrates

their defects out of the largeness of his bounty copiously supplied with a proportion of grace Old things are past behold all things are become new 2 Cor. 5.17 Among which All there is a new Fear by the secret influence of Mercy at the conversion of a sinner diffused into the heart that Fear of the Lord the beginning of wisdom Psal 111.10 By it all our desires are cast into a new mould so we frame our dispositions to a cor●e● spondency to the rule of justice Gods will whereof as there is some part reserved in his own bosom from the knowledge of man not to be prayed into so there is a● much as concerns us both for faith and fact in acquiring a future everlasting blessed state Divino afflatu by Divine inspiration reveal'd lest to us in writing To this an hearty obedience is expected at our hands which is effected in us by us not by the strength of Nature that 's corrupted but by the power of the Holy Ghost that 's purely vigorous When we are thus wrought upon we become so f● in good that worldly pers●sions be they never so plausible cannot without much reluctation work us to evil Gods elect when called are so altered by spiritual irradiations in their intellectual part by unresistible motions in their concupiscible that the whole bent of their desires of their thoughts through begun fear looks directly at the glory of their Maker Heavenly considerations do so affect them and an actual sense of Gods goodness doth so transport them that the Serpent like insinuation of the World the Flesh the Devil fastens not on them without oppugning what disple seth God Sin is loathsom as making them abominable to him Piety delectable as procuring favour from him His love rightly conceived of them and their expectation of highest preferment in the Heaven of heavens makes them fear lest they should lose both to offend him that dwelleth there So zealous is their care through a sense of misery so affectionate their fear through a sense partly of mercy and of justice partly that they become Argot eyed to look about lest they be foully overtaken with the pollution of sins running source What through infirmities which make them uncapable of perfection in this life they cannot accomplish they through this holy fear compass in desire which of God is graciously accepted accepting the good will for the good deed After this manner was Jacobs mind first moved with a multitude of ambiguous thoughts surprised fearing he had offended through an unreverend incivility His rushing into that place without requisite preparation where he received an heavenly Oracle and of which he held a reverend opinion as being the House of God begat in him such a strong suspicion of respassing that he was afraid Yet not so as to have been diffident of Gods mercy or in an academical suspence of his favour to have grown desperate but his fear was prudently tempered with three pure Ingredients growing in the Paradise of God Faith Hope and Love That fear therefore which was in him at first imperfect and initial by the mixture of these graces with it acquired perfection in him and became filial Comparatively alone are things on Earth perfect Absolute perfection is not here no not in cases spiritual to be aspir'd unto that 's for Heaven What the Apostle writ to the Corinthians cometh to pass as well here below as there above When that that is perfect is come 1 Cor 13.10 then that which is imperfect shall be done away So initial fear which by multiplicity of acts proves in time habitual comes to that height of excellency that it is made filial which also usher'd in by servile and initial causes them to cease and does all it self Not unlike the Dictator in Rome who ruling 1 Joh. 4.18 Timorem scilice● servitem illum non amicalem other Officers did nothing Divine John seeing the Saints love to be full of confidence concludes it perfect and that perfection to exclude fear Perfect love casteth out fear This perfect love is coincident with filial fear which is of the children of the Free-woman The fear that it expels is servile proper unto vassals and is but of Hagars brats Rom. 8. We have not received saith the Doctor of the Gentiles the spirit of fear to bondage but of freedom They that are the freeborn of Heaven Denizens of the New Jerusalem are free from pannick terrors whereunto through the thundring threats of the Law slaves alone are subject and for which Devils tremble That ignoble brood of the Bondwoman who have no heart to serve God have no heart to come boldly to him base spiteful fear captivating their senses makes them flinch and decline his presence who allotteth to the slavishly fearful Rev. 21.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their part as the lake that burneth with fire and brimstone which is the second death But whose hearts are planted in a noble height being descended from the most High ravish'd with a loving fear of Divine Majesty scorn baseness and through fire and water neglecting themselves run to do him service Glorious are those attributes where with this above all other Fear is honored It is said to be filial where of Bernard gives the reason Quia non timet Deum quasi servus crud●lem dominum Rern● de timore Dei sed quasi filius dulcissimum patrem Because who hath it fears not God as an offending servant a severe master but as a gracious son a most indulgent father Not without Apostolical authority is it reputed Evangelical because wrought by the Gospel the law of liberty and subject to the Spirit of freedom For good cause it is reported chaste as is observed by learned Zunchy Zanch. lib. 1. de Relig. Quia qui sic timent castum habent cor For who are so given have a chaste heart toward God they fear him as a good wise her loving husband only out of love faith one Weemse In Psal 18. Hierom graceth it with the title of holy for that it is a sacred quality peculiar unto Saints through the propitious infusion of the Most Holy One of Israel Spiritual vigilancie over all our ways in our Christian deportment toward God and toward man springing from it moved a conceited Friar to call it Ostiarium anima the soul's Door-keeper As it admits not the Malignant spirit to break into the soul as it expelleth all unruly motions and unmannerly behaviours in the sight of God as it beats back and shuts the doors against all importunate suggestions of the black Prince of darkness and impious practices of malecontented sinners so it opens the everlasting gates of the immortal soul for the King of Glory to come in to take possession 'T was truly spoke of Siracides They that fear the Lord will keep their hearts to wit to receive him To express what happy security we enjoy by it in the state of

blessed consequences of Christ's Life and Death Pag. 41. Why Christ died Pag. 53 Of the Three Persons in the Deity largely Pag. 67 68 forward Inferences from the Spirits dwelling in our hearts Pag. 76 77 Christian society should be delightful Pag. 92 Songs of Degrees Pag. 113 Doctrine what must be preached Pag. 122 forward E. FRults of Christs Exaltation Pag. 15 16 The malignity of Envy Pag. 35 Ecclesiastical peace Pag. 36 Christ Exalted according to both Natures Pag. 57 forward Six Evidences of the Spirits dwelling in our hearts Pag. 73 74 No easie matter to be a Minister of the Gospel Pag. 92 An Emperors duty Pag. 121 F. WE may come confidently to God us to a Father Pag. 80 Not build Faith on a staggering foundation Pag. 92 The Soul naturally subjected to Fear Pag. 95 96 Several Fears Pag. 96 forward Benefis of holy Fear Pag. 98 forward Two causes of Fear Pag. 99 The uses Pag. 100 forward Foundation of the Church who Pag. 147 forward G. GOD the All-wise and gracious Moderator Pag. 5 Grace for grace how Pag. 10 11 Of Gods Glory at large Pag. 19 20 What Glory due to God from man imports Pag. 20 21 Gods Good-will how superabundant Pag. 43 44 In what particular acts expressed Pag. 45 forw Comfortable inferences thence deduced Pag. 46 The Spirits mission into our hearts a great gift Pag. 68 69 God and the Holy Spirit not unequal ibid. Heart governed by the Spirit Pag. 74 God is Christs Head how Pag. 111 God alone to be invocated Pag. 114 Grace inherent and actual Pag. 139 Concerning Grace at large Pag. 150 forward H. HOw Christ is Holy Pag. 11 12. How Harmless ibid. The benefits of Christ made higher than the Heavens Pag. 17 18 Honour to God wherein it consists Pag. 22 23 24 Heart the Metropolis of the Soul Pag. 34 Humiliation of Christ a work of power mercy justice Pag. 48 forward Wherein it consists Pag. 51 forward Holy Ghost called a Spirit why Pag. 63 64 Spirit of the Son why ibid. Heart principally desired in man Pag. 72 It 's the seat of the Spirit proved Pag. 72 73 Head of the Woman is Man in what respects Pag. 107 Hear the word how Pag. 133 134 I. JEsus a reverend Name Pag. 6 Indignities put upon Christ Pag. 7 8. His intercession Pag. 9. Not for all promiscuously ibid. Fruit of it Pag. 10 Justice and Mercy Pag. 21. Both to be admired Pag. 22 Justification Pag. 41 Illumination of the understanding Pag. 73 A Christian least reason to be idle why Pag. 84 forward Satan gets great advantage by it Pag. 85. Idleness reproved Pag. 87 Vse of it Pag. 88 Insufficient Ministery the evil of it Pag. 132 133 James unde Pag. 145 John what it signifies Pag. 146 K. KIngs their duty Pag. 113 116 117 Four Divinity-Lectures for them Pag. 115 Not exempted from afflictions Pag. 117. To be prayed for Pag. 118 L. LOve God how Pag. 23. Gods love to Mankind Pag. 63 64 Livelihood from the Spirit Pag. 75 76 What love should be betwixt Ministers Pag. 89 Ministers must take heed to their lives how Pag. 126 Gospel why called a Law Pag. 129 130 A perfect Law ibid. A Law of liberty Pag. 130 131 In what language Ministers should deliver their message Pag. 132 M. THe first Man was the first order'd Priest Pag. 3 Mans recovery is by a Mediator Pag. 4 Of Gods Mercy Pag. 39 The Mediator must be both God and Man Pag. 50. forward Mission of the Spirit Pag. 70 Plotters of Mischief Pag. 87 Man is the womans head Pag. 106 forward Ministers improvidence fatal to the Church Pag. 120. Ministery an hard task ibid. Must look to themselves how Pag. 121 Neither spare for love nor fear Pag. 123 124 How called and why Pag. 126 forward Merits confuted Pag. 41 42 N. TO Number our days what Pag. 86 O. THe Offence committed must be purged away by the Nature offending Pag. 5 God added an Oath to the Covenant of grace and peace why Pag. 6 7 Oblation of Christ in the Heavens Pag. 9 Obedience to God internal external largely Pag. 22 23. How qualified Pag. 24 25 Excellency of Order Pag. 103 Offices mutually to be performed by man and wife Pag. 109 forward P. DIgnity of Christ's Priesthood Pag. 7 A double comfort from the purity of our High-Priest Pag. 13 Christ a Pattern for our imitation Pag. 14 Peace fourfold wrought by Christ Jesus Pag. 26 27 How made Pag. 27 28. Peace of a good Conscience amply described Pag. 30 31 32. Peace pressed Pag. 33 34 The Spirit of the Son is a Person why Pag. 66 67 And distinct why ibid. And the third and last Person how ibid. Pilgrimage some kind lawful Pag. 8 Papists false Inferences refuted ibid. forward Apostles are Pillars Pag. 91 Perfection absolute not here Pag. 98 Promises strongest Arguments Pag. 116 Ten Persecutions Pag. 124 125 Perseverance Pag. 135 Practice Pag. 136 Saints estate perfect and imperfect how Pag. 140 forward Protestants whence Pag. 141 Peter the signification Pag. 146 Paul what imports Pag. 151 forward Q. OF Quenching the Spirit Pag. 77 R. ROme's Sacriledge Pag. 10 Righteousness of Christ efficacious to us Pag. 13 14 Resurrection of Christ Arguments proving it Pag. 59. Necessity of it Pag. 60 61. Ends of it Pag. 61 62. The Conclusion Pag. 62 63 Regeneration Pag. 73 Religious hearts in a continual awe of God Pag. 96 Reading and Meditation to be joyned Pag. 134 Remembrance Pag. 135 136 Our Religion how founded Pag. 149 S. THe Son of God must be made the Son of Man Pag. 5 Sufferings of Christ the reason Pag. 8 Christ separate from sinners how Pag. 14. Made sin for us how Pag. 21 22 Benefits by Christs sufferings Pag. 29 Sanctification Pag. 43 None by nature excepted from sins contagion Pag. 43 Sufferings of Christ were incessant Pag. 51 Some specialties Pag. 52. Necessity of them Pag. 53 forward And Effects Pag. 55 forward The Application Pag. 56 Sons of God what Pag. 81 Spirit of truth and of lying Pag. 83 States how guided Pag. 116 Religion the soul of them ibid. Scripture to be compared with Scripture Pag. 134 The Spirit to be supplicated for Pag. 135 Saints two sorts Pag. 138 forward Saul what signifies Pag. 151 T. MYstery of the Trinity Pag. 68 Time an account to be kept of Pag. 84 Precious ibid. Will not be stayed Pag. 85 How we must make account of it ibid. Time must be redeemed Pag. 86 V. CHrist undefiled in the whole course of his life and why Pag. 13 Vbiquity refuted Pag. 17 Vnion with Christ Pag. 73 Vniversality of the Church Pag. 105 Voice of God daunting Pag. 127 128 Vnion must be amongst Ministers Pag. 152 W. CHrist born of a Woman why Pag. 5 6 The Word made flesh how Pag. 13 Divine Worship Pag. 25 26. largely God to be worshipped every where Pag. 90 The merciful project of Gods Eternal Wisdom Pag. 47 Bitterness to Wives discovers it self how Pag. 110 forward Word to be looked into accurately Pag. 131 FINIS