Blessed and ought so to be esteemed even in this life as the very precious darlings of the Lord of life infranchized denisens of the Subuibs of that immortall Kingdome of glorie enjoying heaven upon earth Prov. 15.5 and continually feasted of the Lord God of Sabbath with such internall supernall dainties as the world can neither understand give nor take from them Their condition farre surmounteth that of Croesus for no Cyrus can despoyle them of their Blessed riches and most durable inheritance For if God bee for us who can be against us Wherefore neither tribulation Rom. 8 31. vers 35 38.39 nor nakednesse nor perall nor sword nor death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate us from the love of God which is in Christ Iesus our Lord but in all these things we are more then Conquerours through him that loved us Fl. 6. Of THE LOVELINESSE OF MESSIAHS SPOVSE THere bee two motiues and impulsive causes of love namely Beautie and Bountie which is manifest by the frequent procurement of carnall affection Oculis digitis as we say in many Now both these are in the Church the Bride and the Lambes wise Apoc. 21.2 9 The Churches Beautie therefore shee is lovely Concerning the first Ierusalem is builded as a Citie that is compact together in it se le Psal 122.3 And the gates thereof are after the names of the Tribes of Iâ—rael Ezek. 48.31 Though she be blacke in the eyes and esteeme of the world yet shee is comely to the sight of the Lord her Redeemer even as the tents of Kedar and as the Curtaines of Salomon Cant. 1.5 The Kings Daughter is all glorious within Psalm 45.13 Like a Lilly among the Thornes so is the Love of Christ among the daughters Cant. 2.2 Chap. 7.4 Her eyes are like the fish-pooles in Hesbon by the gate of Beth rabbim her nose is as the Tewer of Lebanon that looketh toward Damascus Vers 7. Verse 5. Arist Cat. Her stature is like a Palme tree and her breasts like clusters The King is tied in her rasters Now of the qualitie is the denomination of a thing Beautie maketh beautifull who then is so beautifull as the Israel of God for the never fading beautie of holinesse Psal 90.17 and the glorious Majesty of the Lord their God is upon them The Churches bountie And as touching the second The members of Messiah being united together by the indissoluble obligation of love cannot possibly chuse but bee truely liberall for true love is liberall Cornelius gave much almes to the people Act. 10.2 At Antiochia when Agabus had signified by the Spirit that there should be great famine throughout all the world which also came to passe under Claudius Caesar then the Disciples everie man according to his abthtie purposed to send succour unto the brethren which dwelt in Iudea which thing they also did and sent it to the Elders by the hands of Barnabas and Saul Act. 11.28 29 30. The Churches of Macedonit to their power yea beyond their power they were willing and prayed Paul with great instance and entreatie that hee would receive their liberality and see to the distribution thereof among the same poore Saints 2 Cor. 8 3 4. What Iupiter Hospitalis was ever so bountifull to his guests as was that reverent Gaius whom that beloved Disciple loved in the truetâ— 3 Ioh. 1 5. Iohn 13.23 so amiable is the congregation of the faithfull Pray for the peace of Ierusalem let them prosper that love thee peace be within thy wals and prosperity within thy Palaces For my brethren and neighbours sakes I wish thee now prosperitie because of the house of the Lord our God I will procure thy wealth Psalme 122.6 7 8 9. The like affection bare the upright Christians one to another under the tyraÌ„â—izing Emperours as witnesseth Tertullianus in Apologetico But as the Magnet and Loadstone though it draw yron unto it Plin. Nat. bist lib. 36. c. 16. yet the stone Theamedes abhorreth yron rejecteth and driveth the same from it so the godly have many mortall inveterate enemies yea from the very beginning of the Primitive and Originall world Quis talia fando Myrmidonum Dolopumve aut durimiles Vlissei Temperet à lachrymis They have beene most frequently infested with the martial horrour of hell and annoyed with the boysterous floods of Belial Caine slew his brother Gen. 4.8 and wherfore slew he him because his workes were evill and his brothers righteous 1 Iohn 3.12 and his infernall posteritie opposed themselves to the religious Progenie of Sâ—th and so barbarousls maligned them from time to tune that they decreased and many degenerated whilest the other increased and flourished by the building of Cities and inventing of trades so that all the holy fathers being dead onely Noah with seven soules were preserved in the Arke Gen. 7.13 was the Seminatie of the subsequent Church So fared the people of God in the dayes of Abraham Ismael mocked and persecuted Isaac Gen. 21.9 Gal 4.29 Neither were the Prophets and their Disciples any better then their Fathers Matt 5.12 for the Prophet Isaiah was sawen asunder with a wooden Saw by blood thirsty Manasseth Ieremiah after that he had beene persecuted even by his owne fellow-cit zens his evill neighbours of Anathoth Ier. 11.21 c. 12.14 in the end was stoned of the Iewes in Aegypt Amus was killed with a barre of yron Iewal apolog And the Lord of hostes â—elieth Iehoshua the high Priest that his fellowes that si before him are contemned in the world and esteemed as monstrous persons Zechar. 3.8 even as the Children whom the Lord had given Isay were instar Portenti as signes and wonders in Israel Isa 8 18. As touching the persecution and tribulation of the Apostles the Lord Iesus himselfe prophesieth that they should be hated Luke 6.22 separated from their Synagogues for the Son of mans sake which also came to passe on the Primitive Church namely the Aposiles and their diseiples who ended their Pilgrimage under Trajan and so continued on the Successive Church under the burchering Roman Emperours during the space of three hundred yeares almost even unto the time of Constantme the Great The Philosophers Act. 17.18 Epicureans and Steikes of Athens called S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seminivorbius a babler and after many tribulations Nero beherded him Marke was burned at Alexandria And as Iusiin Martyr witnesseth all Christians were called Apolog. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Godiesse people and Christian Religion as Eusebius writeth for very spight was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea saith Plinie Eib. 1. c. 4. It is Contemptus omniam Numinum And as touching the anguish and distresse of the Lords poore Inheritance and the malice of the wicked against them ever since
〈◊〉 〈◊〉 what is the cause of it for as the Poet saith Foelix qui potuit rerum cognoscere ausas Charitie is an heavenly agitation both in and on the sanctified heart whence then is it from the earth no for all that is of the earth is both earthie and earthly but brotherly loue is heavenly therefore it must needs come from the Lord of heaven heavenly This fire then is kindled from the Empyrell Paradise of God and this love is enlived and caused after this manner The God of Love yea the Lord of Love it selfe hath loved us 2 Cor. 13.11.1 Iohn 4.16 Zeph. 2.1 Ephes 1.4 when we were not worthy to bee loved yea before we were at all in rerum natura which divine supreame love moved and procured him to chuse us in Christ before the foundation of the world That we should be holy and blamelesse before him in love This love of the Lord to his Saints kindleth in their hearts this their deare love to their loving God againe which is a finall cause of that sempiternall love So then that archetypus primigenius amor that un searchable love of IEHOVA is the efficient cause hujus amoris ectypi of this our love to our Maker for as the seale imprinteth into the waxe that image and character that is ingraven first into it selfe so the Love of God to us imprinteth into our hearts our love to him againe And of this love of ours to the Lrd ariseth our bounden Charity to our Brethren The Faithfull love one another because they love the Lord. Neither is it possible to be otherwise for the Spirit saith If a man say I love God and hateth his Brother be is a lyar for hee that loveth not his Brother whom hee hath seene how can he love God whom he hath not seene 1 Iohn 4.20 The necessity then of the connexion of those two loves of God and man is great yea absolute and the equity of of the dependencie of the latter upon the former is infringible because man is the Image of God created after the same Calvin Iust 1.2 c. 8. sect 40. Gen. 1.27 and the Samts recreated and renued in knowledge c. Colos 3.10 whence it followes that whosever loves the Lord dearely with Danid Ps 18.1 cannot choose but love his children sincerely Wee doe not speak of that mercenary love wherewith the servile Mammonists and slavish drudges of this perishing world with the Iewes doe love God for his Wine his Oyle and such transitories nor of that evanishing shadow of sâ—â—ming Charity wherewith the Hypocrites of this subtile generation favour the righteous for by-respects and sinister ends but we treat of that true love wherewith we love our blessed God for his owne most sweet and gracious selfe and of that upright Charity by the meanes whereof in trueth of heart we may say one to another as Paul to his Corinths It is not yours but you that I seeke a Cor. 12.14 And so this Brotherly love is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that infallible signe of true saving grace planted in that sanctified heart that enjoyes it whereby such a noble faithfull and loving Brother may most certainly perswade his owne soule that hee truely loveth his God and was first beloved of him and that before the â—oundation of the world so that now all things worke together for his best his Blisse Rom. 8.28 even his eternall Ioy being called according to the purpose of God which is his sweetest consolation For never did yea never could there any man love the chosen Darlings of God but onely he who was first beloved eveâ—lastingly and mercisully chosen of God O then let us labour for the reall practise Application true exercise of this most joyfull and blessed affection The woman of Samaria when shee knew that gift of God namely the excellencie of the water of Life shee entreated the Lord to give it her that she might thirst no more Iohn 4.15 So behold and consider the dignity of this fire of Love and Life and be ravished with a servent desire of it Motives to Charity And that we may be moved unto the amiable performance of this most acceptable obedience let us listen to these two mightie motives the first is the soeveraigne will and imperious precept of the Lord of hostes the second is the fruitfulnesse and gracious bounty of this liberall Grace Concerning the first we are most frequently commanded to love our neighbour Exod. 23.4 Lâ—uit 19.18 Dâ—ut 22.1 Proverb 15.17 Esay 1.17 Matth. 19.19 Luke 11.42 Iohn 13.34 35. c. 15.12 17. Rom. 12.9 10. c. 13.8.1 Cor 1.2.2 Cor. 2.8 Gal. 5.6.13 14. 22. Ephes 3.17 c. 4.2.15 32. Phil. 1.9 c. 2.2 Colos 2.2.1 Thess 3.12 c. 4.9 c 5.8.1 Timoth. 1.5 c. 2.15 c. 4.12 c. 6.11.2 Timoth. 1.13 2.22 Tit. 2.2 Heb. 10.24 Iam. 1.27.1 Pet. 1.22 c. 2.27 c. 3.8 c. 4.8 c. 5.14.2 Pet. 1.7.1 Iohn 2.10 c. 3.11.14.16 18. 23. c. 7.11 21.2 Iohn 5. Iude 2. So frequent is the precept because the duty is so necessary Concerning the second motive great is the utility and bounty of love for first it causeth that amiable and quiet peace of assotiation which the Psalmist declareth with the blessings that accompany the same in this manner Behold how good and how comely and pleasant a thing it is for Brethren to dwell together in unity Psal 133. It is like the precious oyntment upon the head that ran downe upon the beard even Anrons beard that went downe to the skirts of his garments as the deaw of Hermon and as the deaw that descended upon the Mountaines of Sion for there the Lord commanded the blessing even life for evermore Charitie is the exercise of the faithfull Cal. 5.6 1 Cor. 16.14 Whence it comes to passe that as the ungodly bury many good gists in others under that one infirmity of malice â—rov 10.12 so Gods Children cover many infirmities in others under that one good gist of Charity for as St. Hierome saith Non aequè audiunt Inimici Amici qui Inimicus est etiam in scirpo nodum quaerit Envie hath the yellow laundies 1 Cor. 13.5.6 but Charity is not easily provoked thinketh no evill rejoy ceth not in iniquitie but rejoyceth in the truth for Charitie is not suspitious but beareth all things beleeueth all things hopeth all things endureth all things Chap. 8.2 Chap 13.4 Charitie edifieth Wherein in many things for it worketh longanimitie and patience kindnesse benevolence and humilitie Vnto these Charity addeth spirituall magnanimitie 1 Iohn 4.18 By the vertue of Charitie the Saints live in the light of the Lord and are blamelesse 1 Iohn 2.10 By Charitie we are perswaded of the sanctifying grace of God in this world Chap 3.14 and of his crowning glorie in the world to come Finally Charitie is the bond of perfection Coloss 3.14 and the
and the Obeliske of Semiramis were reckoned thereafter Howbeit there be many alas in the state of wedlocke that have lived and doe live or rather dye destitute of this sweetest Amitie Such unnaturall monsters were those obstinate Iewes Dent. 24.1 Matth. 19.7 8. whose he arts were so hard that Moses was faine to permit them to write their Wives a Bill of divorcement and to put them away But of all such beasts most beastiall was Calphurnius Bestia Plin. Nat. hist 1. 27 c. 2. who as Plinius Secundus reporteth killed two of his Wives asleepe by his side with the poyson Aconite as appeareth by that challenge and declaration which M. Coelius his accuser made against him Iude v. 13. Now to all such is reserved the blacknesse of darknesse even a wofull separation from the members of the Bride and the Lambes wise and from their joyfull communion for ever more The Vse Eph 5.25 to tho end Wherefore Husbands love your Wives even as Christ loved the Church and gave himselfe for it that he might sanctifie it cleanse it by the washing of water through the word that he might make it unto himself a glorious Church not having spot or wrickle or any such thing but that it should be holy without blame So ought men to love their wives as their owne bodies he that loveth his wife loveth himselfe For never man yet hated his owne flesh but nourisheth cherisheth it even as the Lord doth the Church For we are members of his body of his flesh and of his bones Gen. 2.24 Matth. 19.5 Marke 10.7 1 Cor. 6.16 Col. 3.18 For this cause shall a man leave father and mother and shall cleave to his wife and they twaine shall bee one flesh This is a great secret but I speake concerning Christ and the Church Therefore every one of you doe yee so Let every one love his wife even as himselfe and let the wife see that she feare her husband and submit her selfe unto him as it is comely in the Lord. Fl. 8. Of CONTINENCY THe Apostle Paul saith Calvin Instit lib. 2. 1 Cor. 7.34 c. 8. sect 43. defineth Pudicitiam conjunctam cum castitate corporis antmi puritatem The unmarried woman careth for the things of the Lord that she may be holy both in body and in Spirit The Subject then of this chaste vertue is both the body and the loule Wherefore speculative wantonnesse and Incontinencie of the minde is condemned of the Lord Iesus Matth. 5.28 Whosoever looketh on a woman to lust after her hath committed adulterie with her already in his heart Saint Augustine commendeth three sorts of Chastitie Virginalem Conjugalem Vidualem Three sorts of Chastitie Lib. 3. c. 19. de Lamiis Concerning the first the same fatner saith Nulla carnis foecunditas sanctae Virginitaeti carnis etram comparari potest And as Wierus saith Est magnum crimen Perrumpere virginis hymen And it is stiled by divers of the ancient fathers to bee the Queene of Vertues sister of Augels Heavens gravitie and divine Chastitie The dignity of Virginitie The second is coÌ„mended of the holie Ghost Heb. 3.4 Whereby the honourable estate of Marriage is blessed and the bed kept pure and undefiled And the Apostle calleth her that is graced with viduall chastity a widow indeed who being left alone trusteth in God and continueth in supplications and prayers night and day but she which liveth in pleasure is dead while shee liveth 1 Tim 5.5 6. Admirable was the Chastitie of divers Heathens When Scipio Asricanus entred by force of armes into Carthage among the Captives Scipios Continencie there was a young gentle-woman of wonderful beautie presented unto him who though he was in the prime of his youth yet conquered his owne affections and would commit no act of dishonour with the Virgâ—ine Q. Curtius When Alexander the Great conquered Darius notwithstanding his Queene was of such exquisito beautie that all Asia could not equalize her and that mightie Conquerour was of like yeares to this â—oyall Ladie c. yet would he not entertaine a wicked thought towards her Pedro Mexiâ— but sent Leonatus one of his favorites to comfort her It is reported of Francis Sforsa Count Coronell of the Florentines that during the sackage of Casanova whensome of his souldiers had taken Prisoner a very beautiful yong woman who submitted her self unto him he would not touch nor know her after any uncivill manner whatsoever Now if these vncircumcised Gentiles were so continent Gen. 39.8 2 Sam. 13.12 Iob. 31.1 Exod. 18.19 what shall we say of the sanctified continencie of Ioseph Thamar and Iob wherefore let every pure-hearted member of Christ uncessanâ—ly imitate these blessed patternes of modestie And as Iethro the Midianite counselled Moses so let the chast practise of these heatheÌ„ incite and incourage Christians to honestie and puritie of living For Continencie it is a fruit of the Spirit against which there is no law Gal. 5.2 And this is the will of God even your sanctification 1 Thess 4.3 4. that yee should abstaine from fornication that â—verie one of you should know how to possesse his vessell in holinesse and â—onour c. for whereas everie sinne that a man committeth 1 Cor. 6.18 v. 5. Iam. 1.5 is without the bodie the fornicator sinneth against his owne bodie and without true repentance shall not inherit the Kingdome of God Therefore if any man lacke this wisedome of abstinence let him aske of God which giveth to all men liberally and reproacheth no man Matth. 9.11 and it shall be given him It shall also be manifested in him for a modest man dwelleth at the signe of a modest countenance and an honest woman at the signe of an honest face which may be sitly compated to Salomons Temple whose gate was called Beautifull Acts 3 2. shewing that if the entrie be so beautifull within is exquisite Beautie Fl. 9. Of LABOVR HE that gà thereth by labor Prov. 13.11 c. 14.13 Eccl. 7.15 sa it hthe Wise-maÌ„ shall increase and In all labour there is abundance And Iesus Siracides praiseth it in this manner Hate not laborious worke neither Husbandrie which the most High hath ordained for therich blessing of the Almightie accompanieth the diligent hand Isaac sowed in the land of Gerar Iob 42.10 Prov. 10.3.6 and received in the same yeare an hundred fold and the Lord blessed him Gen. 26.12 And the Poct attrlbuteth great force and might to industrious paines Labor omnia vincit Improbus duris urgens in rebus egestas Georg. There is no difficultie but laborious Travelis of power to conquer which is evident by that universall conquest of that Mightie Maccdouian Alexander the Great and those twelve notable labours which as Poëts write Hercules performed And Plinie in his Historie of Nature recordeth Lib. 11. c. 30. that the Pismires weare the verie flint and pibble stoneswith
naturall Period and there is a period of divine Prescience If a man reach to his naturall Period Titelman Nat. Philos lib. 8. c. 20. 21. then the dayes of his yeeres saith Moses Psal 90.10 are but threescore yeeres and ten and if by reason of strength they be fourescore yeeres yet is his strength then but Labour and sorrow An aged man is but a mooving Anatomie or a Living mortuarie But scarcely doth one of a thousand reach vnto this end yea of Gods owne Inheritance according to the vulgar Position Optimi quique minimè diurnant Camb. Brit. but they finish their dayes at the terme of Divine prescience which they cannot passe Lachesis is weary of spinning the difficult threed of our sinfull life By our rioting and drunkennesse chambering and wantonnesse strife and envying Fatall Atropos is enforced as it were to cut it This is our misery let us be warned of it but it is the Lord that must deliver us from it and teach vs to number our dayes Psal 90 1â— that wee may apply our hearts unto wisedome So shall the truth of the Gymnosophists Motto appeare in us The day of death is the Birth-day of vertuous soules Fl. 3. Of the SOVLES Immortalitie IN all things naturall there is one thing or other which is the spoile of it as is the canker to the Rose the worme to the Apple and the Caterpiller to the lease but the soule of man not being compounded of Physicall principley is not subject to the dissolution of the same Eccles 12.6 7. When the silver coard is lengthened and the Golden ewer and the pitcher broken at the well and the wheele at the crikeme and dust returneth to the earth as it was then the â—pirit returneth to God that gaue it Plato doth frequently ternie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. of kinne unto God and conseqaenely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. everlasting and of one selfe same nature with the immortall ones And that which Virgil writeth in his second Eclog. concerning the Drug or Spice of Assytia and the growing thereof every where Assyrium vulgò nascetur Amonum it is interpreted of some men to be meant of the Immortalitie of the Soule whereof Phocylides speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soule of man Immortall is and never weares away With any age or length of time but liveth fresh foray Damnable then is that Atheisticall Tenent of Plinie the Naturalist that The Soule is subject to Mortality And desperate was that dying speech of Pope Paul the third Now at length I shall trie three things whereof I haue much doubted all my Life 1. Whether there bee a God 2. Whether there be any hell 3. Whether Soules be immortall O thrice-barbarous stupiditie and monstrous Incredulitie More tollerable was poore Cleombrotus that beleeved Platoes report concerning the Soules Immortalitie Thus Immortall is the Spirit and Immortall is its condition O then aspire wee unto that onely proper and blessed Immortalitie in the Bosome of the Immortall God blessed for ever Mat. 6.20 Let vs lay vp treasures for our selves in heaven where neither the moth nor canker corrupteth and where theeves neither dig through nor steals Vt corpus redimas quicqnam toler are negabis At pretium pars hac corpore majus habet For our backes wee provide Luxurious apparell for our bellies delicious dainties and for our beastes hay and provender Are not our soules much better then these Luke 10.40 Chuse therefore with Marie the better part for this better part which shall never be taken from vs. Fl. 4. Of KNOVVLEDGE LIse without Leaâ—ning saith Cato is like the Image of death Hominis mens discendo alitar 〈◊〉 〈◊〉 lib. 1. A Lord without Letters is as a trce without fruits a day without Sunne and a night without Moone or starres For this cause Literature hath beene of great value and esteeme from time to time even among Ethnickes The Athenians chose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee the Patron of their Citie and preferted Minerva because of her knowledge to Neptune for they knew there could be no greater glorie then to have a Learned Patron therefore they preferred her peaceable Olive to his martiall sword and her dragon to his Triton and that in wisedome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No riches so noble as divine Instruction It is recorded of Philip King of Maecedony that he rejoyced notso much because Alexander was borne vnto him as that he was borne in the dayes of Aristotle Alexander the Great for of his father hee received but his simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of his Maister his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his happy Philosophicall Beeing by the meanes whereof he spared Aristotles Natiue Citie And when he found among the spoyle taken from Darius the Kings Casket of Persumes he made of it a Case for Homers Iliades Pindarus for his Learning was spared and with his whole family escaped destruction Ptolemeus Philadelphus notwithstanding he had already made a great Librarie containing 50000. bookes yet he rested not contented therewith till he procured the Septuagints Translation which with him was of highest value So. doe all they love the joyous beames of knowledge 2 Cor 4.6 Gen. 1.3 in whose hearts God that coÌ„manded the light to shine out of darkenesse hath shined to gine the light of the knowledge of the Glory of God in the face of Iesus Christ For an Ignorant man as the Grecians say seeth nothing although he have eyes Now Ignorance is twofold Positive and negative The first is wilfull and damnable blindnesse the second againe is twofold including either negationem infinitantem simply denying knowledge or any aptitude to Learning as in native sooles and beastes Pravae dispolstionis et purae negationis or negationem Privantem which is subdivided into Irrationalem rationalem Irrationalis is brutish Ignorance such as was in vs and is in our Children being first borne and it is called by Iunius Ignorantia miserabilis Rationalis Ignorantia is that whereby a man may be ignorant of many things the knowledge whereof is not expedient for him For although we ought to labour for knowledge yet must it be with diserâ—tion which Plinie wanted in searching to know by reason why the hill Vesuvius burned so as it did wherefore he reaped the due guerdon of vntimely death But what the Naâ—malist wanted the Psalmist had Lord my heart is not haughty Psal 131.1 nor mine eyes losty neither doe Lexercise my selfe in great matters or in things too high for me But of those things we are bound to know the voluntaire rebellious Ignorance condemneth Let vs therefore first be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desirâ—us of knowledge and then we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned indeed yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even taught of God Fl. 5. Of RIGHTEOVSNES IVstice in generall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conformitie with the Law of God and it is twofold uncreated
which is Sempiternall Iehova that Iustitia Archâ—typa Polan Syatag and created Instioa Ectypa which is twofold Legall and Evangelicall Legall is twofold Vniversall and Particular Vniversall is twofold Philosophicall and Christian The best Philosophicall Righteousnesse and the most plausible workes of moralitse are but splendida peccata glistering sinnes gilded abominations as the Iustice of Aristides the wisedome of Xenophon the Muse of Athens the rare Loyalty and admirable fidelitie of Attilius Regulus for they were not of faith Rom. 14.23 But Christian Righteousnesse though imperfect is pleasing to God through Christ of whom we are made Christians Particular lustice is twofold Commutative and distributive Commutative Iustice is that Common Equity which should be practised in our civill Commerce and Humane Conversation Iustinian whereof Iustinian noteth ten particulars as the Observation of right in traffique of reason in Contracts and of equalitie in exchanging of one thing for another c. By distributive Iustice the Magistrate assigneth unto every one his fit order and function in the Republique Gal. 3.11 All these species of Righteousnesse are not able to justifie a sinner in the sight of God For when wee have done all those things which are commanded us we must confesse we are unprofitable servants for wee have done but that which was our duty to doe And if thou Psal 130.3.4 shouldest straitlie marke what is done amisse who could stand before thee But Lord there is mercie with thee that thou mayest be feared Wherefore wee flie to the shelter of the Lords soveraigne bounty to the supreame Sanctuarie of that Evangelicall Iustice the Immortall Merits of the Sonne of God Phil. 3.9 even that Righteousnesse which is through the faith of Christ whereby we are Iustified Gal. 6.14.15.16 God forbid then that we should glorie save in the Crosse of our Lord Iesus Christ by whom the world is crucified unto us and we unto the world For in Christ Iesus neither circumcision availeth any thing nor uncircumcision but a new creature And as many as walke according to this rule peace be on them mercie upon the Israel of God Fl. 6. OF HVMILITIE CLementia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paser Prov. 15.33 Iam. 4.6 Meekenesse is the glory of the minde the grace of the whole man and harbinger of his honour For God resisteth the proud and giveth grace to the humble Iehova talked with Elijah 1. King 12.13 neither out of the blustering winde nor out of the boysterous carth-quake nor out of the furious fire but the still and soft voyce spake unto him so with those that Chamoeleon-like are puffed up with the winde of pride and with the Salamander liue in the fire of contention the God of peace will not dwell 2. Cor. 13.11 Isa 57.15 but ontly with the contrite humble peaceable Spirit When the men of Ephraim murmured against Gidcon because he did not call them when hee went to fight with the Midianites he answered Iudg. 8.1.2.3 What have I done now in comparisn of your Is not the gleaning of the grapes of Ephraim better then the Vintage of Abiezer Your last act which have slaine two princes Ored and Zeeb is more famous then my whole enterprise and so by Humilitie he appeased them Iudge 8. Agathocles King of Sicilia garnished his palace with earthen Vessels in memorie that he was but a potters sonne and so by his Humilitie he embroydered the basenesse of his birth Humble thy selfe therefore under the mightie hand of God 1 Pet. 5.6 that in due time he may exalt thee For thou seest no just cause of Arrogancy in why selfe Vnde superbit homo cujus conceptio culpa est Text. Nasci poena labor vita necesse mori Let Christ be thine Examplar and his lowlinesse thine Exemplum or Patterne who washed the Disciples seet Learne of him to be meeke and lowly in heart and thou shalt finde rest unto thy soule Fl. 7. OF THE PEACE OF CONSCIENCE SPeciosum nomen Pacis saith Hilarie beautifull is the name of Peace where of there be foure sorts Ioh. 13.52 Matth. 11 29 2 Cor. 13.116 Externall Internall Suprnall Eternall Externall Peace is the Civile Quiet of association and is injoyned Rom. 12.18 Supernall Peace is that Ioyfull Liberty of Reconciliation whereby we are reconciled and made at one with our God againe and is menâ—â—oned Isa 40.1 Eternall Peace is that Perfect case and rest of Glerification is cemmended 1. Cor. 2.5 Apoâ— 21.4 Internall peace is that unspeakable tranquilitie of mande 〈◊〉 passeth all naturall understaÌ„nding Prov. 15.15 which the peaceable King calleth a continuall seast c. 18.14 Iob. 1.21.13.15 and 19.25 which will Lastaine all the infinacies of the body This made Iob a triumphant conquerer over all his crosses and by the power of this Inward Victorie the Righteous can rejoyce even in Phalaris Bull. But a wounded Spirit who can beare it The paine of the body is but the body of paine but the sorrow of the Sould is the Soule of sorrow When the heart * Primum viwens et ulti num morieas which is the fountaine of Life faileth then death prevaileth so when the Conscience is appaled Infirmitie conquereth tlibulation hath the vpper-hand over the whole man This soule of sorrow and quinâ—essence of paine selt Nero whiles as Suctonius writeth the Internall suries scourged his naked COnscience for the monstious murther of his mothr Felix quem faciunt aliena pericula cautuns Happie are they whom this Miscreants miserie can perswade to seeke for mercy 1 Cor. 1.12 In all things with the Blessed Apostle to keepe a good Conseience Hic murus akeneus esto Nil conscire sili Prov. 28.11 nâ—llâ— pallesâ—ere culpa So while the wicked flie when none pursueth we shall be bold as a Lion Fl. 8. Of SPIRITVALL IOY THY Thone O God is an everlasting Throne The scepter of thy kingdome is a scepter of righteousnes thou lovest righteousnesse Ps 45.6 7. and hatest iniquity therefore God even thy God hath anoynted thee with the oyle of gladnes above thy fellowes 1 Ioh 2.27 v. 20. This same Anoynting Balme of Ioy which the faithfull have received of that Holy One abideth in theÌ„ how theÌ„ can they chuse but evermore rejoice for this unction teacheth them of all things 1. Thes 5.16 Rom. 8.15 16 17. v. 28. that they are the redeemed of the Lord and Adopted sonnes of the Father that they are helies of God and joint-heires with Christ so that all things worke together for their true and ever lasting Happinesse Onely these are the men that have true cause of solid gladnesse for the joy of the wieked is but superficiall like the noyse of thornes under a pot for even in the midst of laughter the heart is sorrowfull Wherefore as the Persians became Iewes that they might be participant of the light and gladnesse of the Iews so let Atheists become Christians Ester 8.17 Rom. 14.17 that they may be partakers of the joy and honour of Christians For all true peace and joy proceedeth of the holy Ghost Fl. 9. Of THE RESVRRECTION OF THE IVAT BEhold the noble practise honourable condition and invicible hope of the Righteous They set the Lord dwaies before their faces Ps 16.8 9 10. because he is at their right hand they shal not be moved therefore their hearts are glad and their tongues rejoyce their flesh also shall rest in hope for the Father hath not left the soule of his Sonne Christ their head in hell neither did he suffer that his Holy One to see corruption but now is Christ risen from the dead 1 Cor. 15. Col. 3.4 and become the first fruits of them that sleepe and when Christ who is their life shall appeare then shall they also appeare with him in glory This will the boundlesse power of Iohova persorme for if weake simple man can make of the dust of the earth the carious glasse then can the Omnipotent Wise God reforme our corruptible bodies out of the dust 1 Cor. 15.19 v. 57. This will his mindefull mercy also bring to passe for here our Ioyes are deferred untill that day for if in this life onely we have hope in Christ wee are of all men most miserable Therefore be we stedfast unmoveable alwayes abounding in the worke of the Lord for as much as yee know that our labour is not in vaine in the Lord. So Apoc. 22.20 Come Lord Iesus come quickly Amen Fl. 10. Of ETERNALL LIFE IN the Kingdome of Glory saith Cassiodorus there is no crosse In Psal 6. no calamitie never maÌ„ failed on the raging sea of this turbulent world in so great a calme that sometime hath not bin tossed too fro w th the tempestuous wind of adversity and Euroclidon of calamitie but there is sinus maris and sinus matris the haven of endlesse rest This is that Arabia foelix that aboundeth in the spirituall plentie of all delectations So great is that glory that the Scripture describeth it in allegoricall and sigurative phrases as Apoc. c. 21. 22. As we account this world a better mansion then the wombe so shall we account the world to come a better dwelling place then this valley of teares even as they that stand on the top of the Alpes judgè the Cities of Campania to be but low cottages The refore as the watch of a Diall touched with the Calamite moveth alwayes and trembleth till it be turned toward the Pole-Articke so we must never rest but walke continually from strength to strength till every one of us appeare before the Lord our God in Zion Amen FINIS Laus Christonescia Finis