is taken from other peculiar and just respects and not from the very condition of Brotherhood it self or any distinction made therein But here is that evil partiality we are to take heed of when we restrain the Brotherhood to some one party or society in the Church such as we think good of and exclude the rest as if they had no part nor fellowship in this Brotherhood nor consequently any right to that special affection wherewith we are to love the Brethren Which partiality hath indeed been the very bane of the Churches unity and peace and the chiefest cause both of the beginning and continuance of most of the schisms under which Christendom hath groaned from time to time 40 Not to speak of the Donatists and other Schismaticks of old who confined the Church to some little corner of the world for which they were soundly confuted by S. Augustine Optatus and other godly Fathers of their times First of all extremely partial in this kinde are the Romish party at this day Who contrary to all truth and reason make the Romane and the Catholick Church terms convertible exacting external Communion with them and subjection to their Bishop as a condition so essentially requisite for the qualifying of any person to be a member of that Church of Christ out of which there is no salvation as that they have inserted a clause to that purpose into the very definition of a Church So cutting off from this brotherhood in a manner wholy all the spacious Churches of Africk and Asia together with all those both Eastern and Western Churches of Europe also which dare not submit to so vast a power as the Bishops of Rome pretend to nor can think themselves obliged to receive all their dictates for undoubted articles of Faith 41. The like Partiality appeareth secondly in our brethren of the separation Marvel not that I call them brethren though they will by no means own us as such the more unjust and uncharitable they And in this uncharitableness such a coincidence there is sometimes of extremes the Separatists and the Romanists consequently to their otherwise most distant principles do fully agree like Samsons foxes tied together by the tailes to set all on fire although their faces look quite contrary wayes But we envie not either these or those their uncharitableness nor may we imitate them therein But as the Orthodox Fathers did the wayward Donatists then so we hold it our duty now to account these our uncharitable brethren as well of the one sort as the other our Brethren still whether they will thank us for it or no Velint nolint fratres sunt These our Brethren I say of the Separation are so violent and peremptory in Vnchurching all the world but themselves that they thrust and pen up the whole Flock of Christ in a far narrower pingle then ever the Donatists did concluding the Communion of Saints within the compass of a private parlour or two in Amsterdam 42. And it were much to be wished in the third place that some in our own Church who have not yet directly denied us to be their Brethren had not some of the leaven of this Partiality hidden in their brests They would hardly else be so much swelled up with an high opinion of themselves nor so much sowred in their affections towards their brethren as they bewray themselves to be by using the terms of Brotherhood of Profession of Christianity the Communion of Saints the Godly Party and the like as titles of distinction to difference some few in the Church a dis-affected party to the established Government and Ceremonies from the rest As if all but themselves were scarce to be owned either as Brethren or Professors or Christians or Saints or Godly men Who knoweth of what ill consequence the usage of such apropriating and distinctive titles that sound so like the Pharisees I am holier then thou and warpe so much towards a separation may prove and what evil effects they may produce in future But how ever it is not well done of any of us in the mean time to take up new formes and phrases and to accustome our selves to a garbe of speaking in Scripture-language but in a different notion from that wherein the Scriptures understand it I may not I cannot judge any mans heart but truly to me it seemeth scarce a possible thing for any man that appropriateth the name of Brethren or any of those other titles of the same extent to some part only of the Christian Church to fulfil our Apostles precept here of loving the brotherhood according to the true meaning thereof For whom he taketh not in he must needs leave out and then he can love them but as those that are without Perhaps wish them well pray for their conversion shew them civil respect c. which is no more then he might or would do to a very Iew Turk or Pagan 43. As for us beloved brethren let us in the name and feare of God beware of all rotten or corrupt partiality in the performance either of this or of any other Christian duty either to God or man And let us humbly beseech the God of all grace and peace to put into our hearts a spirit of Wisdom and Charity that we may duly both honour and love all men in such sort as becometh us to do but especially that we may love and honour him above all who hath already so loved and honoured us as to make us Christians and â—ath further engaged himself by his gracious promise to love honour and reward all those that seek his honour and glory To whom be all honour and glory ascribed c. AD AULAM. Sermon IV. BEVVOYR JULY 1636. Psalm 19.13 Keep back thy servant from presumptuous sins Let them not have dominion over me So shall I be upright and I shall be innocent from the great transgression 1. THis Psalm is one of Davids Meditations That it is Davids we have it from the Title in the beginning That it is a Meditation from the close in the end of it Now there are but two things especially whereon to employ our meditations with profit to the right knowledg whereof some have therefore reduced the whole body of Divinity God and our selves And the meditation is then most both compleat and fruitful when it taketh in both Which is to be done either viâ ascensus when we begin below and at our selves and so build upwards raising our thoughts higher to the contemplation of God or viâ decensus when we begin aloft and with him and so work downwards drawing our thoughts home upon our selves 2. This later is the method of this Psalm in the former part whereof David beginneth as high as at the most Highest and then descendeth as low as to himself in the later For the succouring of his Meditations there he maketh use of the two great Books that of Nature or of the Works
Brotherhood of Grace by profession of the faith of Christ as we are Christian men As men we are members of that great body the World and so all men that live within the compass of the World are Brethren by a more general communion of Nature As Christians we are members of that mystical body the Church and so all Christian men that live within the compass of the Church are Brethren by a more peculiar communion of Faith And as the Moral Law bindeth us to love all men as our Brethren and partakers with us of the same common Nature in Adam so the Evangelical Law bindeth to love all Christians as our Brethren and partakers with us of the same common faith in Christ. 25. In which later notion the word Brother is most usually taken in the Apostolical writings to signifie a professor of the Christian Faith and Religion in opposition to heathen men and unbeleevers The name of Christian though of commonest use and longest continuance was yet but of a later date taken up first at Antioch as we finde Act. 11. whereas believers were before usually called Disciples and no less usually both before and since Brethren You shall read very often in the Acts and Epistles of the holy Apostles How the Brethren assembled together to hear the Gospel preached to receive the Sacrament and to consult about the affairs of the Church How the Apostles as they went from place to place to plant and water the Churches in their progress every where visited the Brethren at their first coming to any place saluting the Brethren during their abode there confirming the Brethren at their departure thence taking leave of the Brethren How collections were made for relief of the Brethren and those sent into Iudea from other parts by the hands of the brethren c. S. Paul opposeth the Brethren to them that are without and so includeth all that are within the Church What have I to do to judg them that are without 1 Cor. 5. As if he had said Christ sent me an Apostle and Minister of the Churches and therefore I meddle not but with those that are within the pale of the Church as for those that are without if any of them will be filthy let him be filthy still I have nothing to do to meddle with them But saith he if any man that is within the Christian Church any man that is called a Brother be a fornicator or drunkard or rayler or otherwise stain his holy profession by scandalous living I know how to deal with him let the censures of the Church be laid upon him let him be cast out of the assemblies of the Brethren that he may be thereby brought to shame and repentance 26. So then Brethren in the Apostolical use of the word are Christians and the Brotherhood the whole society of Christian men the systeme and body of the whole visible Church of Christ. I say the visible Church because there is indeed another Brotherhood more excellent then this whereof we now speak consisting of such only as shall undoubtedly inherit salvation called by some of the ancients The Church of Gods Elect and by some later writers the Invisible Church And truly this Brotherhood would under God deserve the highest room in our affections could we with any certainty discern who were of it and who not But because the fan is not in our hand to winnow the chaff from the wheat Dominus novit The Lord onely knoweth who are his by those secret characters of Grace and Perseverance which no eye of man is able to discern in another nor perhaps in himself infallibly we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discernable to us by the plain and legible characters of Baptism and outward profession So that whosoever abideth in areâ Domini and liveth in the communion of the visible Church being baptized into Christ and professing the Name of Christ let him prove as it falleth out chaff or light corn or wheat when the Lord shall come with his fan to purge his floor yet in the mean time so long as he lieth in the heap and upon the floor We must own him for a Christian and take him as one of the Brotherhood and as such an one love him For so is the Duty here Love the Brotherhood 27. To make Love compleat Two things are required according to Aristotle's description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Affectus cordis and Effectus operis The inward affection of the heart in wishing to him we love all good and the outward manifestation of that affection by our deed as occasion is offered in being ready to our power to do him any good The heart is the root and the seat of all true love and there we must begin or else all we do is but lost If we do never so many serviceable offices to our brethren out of any by-end or sinister respect although they may possibly be very usefull and so very acceptable to him yet if our heart be not towards them if there be not a sincere affection within it cannot be truly called Love That Love that will abide the test and answer the Duty required in the Text must be such as the Apostles have in several passages described it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained love of the brethren 1 Pet. 1. Love out of a pure heart 1 Tim. 1. Love without dissimulation Rom. 12. 28. Of which inward affection the outward deed is the best discoverer and therefore that must come on too to make the love perfect As Iehu said to Ionadab Is thy heart right If it be then give me thy hand As in the exercises of our devotion towards God so in the exercises of our charity towards men heart and hand should go together Probatio dilectionis exhibitio est operis Good works are the best demonstrations as of true Faith so of true love Where there is life and heate there will be action There is no life then in that Faith S. Iames calleth it plainly a dead faith Iam. 2. nor heate in that Love according to that expression Matth. 24. the love of many shall wax cold that doth not put forth it self in the works of righteousness and mercy He then loveth not the Brotherhood indeed whatsoever he pretend or at least not in so gracious a measure as he should endeavour after That doth not take every fit opportunity of doing good either to the souls or bodies or credits or estates of his Brethren That is not willing to do them all possible services according to the urgency of their occasions and the just exigence of circumstances with his countenance with his advice with his pains with his purse yea and if need be with his very life too This is the Non ultra farther then this we cannot goe in the expressing of our love Greater love
then this hath no man that a man lay down his life for his friend and thus far we must goe if God call us to it So far went Christ for our redemption and so far the Scriptures press his example for our imitation Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren 1 Joh. 3. 29. To recollect the premises and to give you the full meaning of the precept at once To Love the Brotherhood is as much as to bear a special affection to all Christians more then to Heathens and to manifest the same proportionably by performing all loving offices to them upon every fit occasion to the utmost of our powers A duty of such importance that our Apostle though here in the Text he do but only name it in the bunch among other duties yet afterwards in this Epistle seemeth to require it in a more speciall manner and after a sort above other duties Above all things have fervent charity among your selves Chap. 4. And S. Iohn upon the performance hereof hangeth one of the strongest assurances we can have of our being in Christ. We know that we are passed from death to life because we love the brethren 1 Joh. 3.14 30. Now of the Obligation of this duty for that is the next thing we are to consider there are two main grounds Goodness and Neerness First we must love the Brotherhood for their goodness All goodness is lovely There groweth a Love due to every creature of God from this that every creature of God is good Some goodness God hath communicated to every thing to which he gave a beeing as a beame of that incomprehensible light and a drop of that infinite Ocean of goodness which he himself is But a greater measure of Love is due to man then to other Creatures by how much God hath made him better then them And to every particular man that hath any special goodness in him there is a special Love due proportionable to the kinde and measâ—re thereof So that whatsoever goodness we can discern in any man we ought to love it in him and to love him for it whatsoever faults or defects are apparently enough to be found in him otherways He that hath good natural parts if he have little in him that is good besides yet is to be loved even for those parts because they are good He that hath but good moralities only leading a civil life though without any probable evidences of grace appearing in him is yet to be loved of us if but for those moralities because they also are good But he that goeth higher and by the goodness of his conversation sheweth forth so far as we can judge the graciousness of his heart deserveth by so much an higher room in our affections then either of the former by how much Grace exceedeth in goodness both Nature and Morality Sith then there is a special goodness in the Brethren quatenùs such in regard of that most holy faith which they profess and that blessed name of Christ which is called upon them we are therefore bound to love them with a special affection and that eo nomine under that consideration as they are brethren over and above that general love with which we are bound to love them as men or that which belongeth to them as men of parts or as Civil men 31. The other ground of Loving the Brotherhood is their Neerness The neerer the dearer we say and there are few relations neerer then that of brotherhood But no brotherhood in the world so closely and surely knit together and with so many and strong tyes as the fraternity of Christians in the communion of Saints which is the Brotherhood in the Text. In which one brotherhood it is not easy to reckon how many brotherhoods are conteined Behold some of many First we are Brethren by propagation and that ab utroque parente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the one Eternal God the common father of us all and of the one Catholick Church the common mother of us all And we have all the same Elder brother Jesus Christ the first born among many brethren the lively image of his fathers person and indeed the foundation of the whole Brotherhood for we are all as many of us as have been baptised into Christ the children of God by faith in Christ Iesus Therefore as Ioseph loved Benjamin his brother of the whole bloud more affectionately then the other ten that were his brethren but by the fathers side only so we ought with a more special affection to love those that are also the sons of our mother the Church as Christians then those that are but the sons of God only as Creatures 32. Secondly we are Brethren by education 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foster-brethren as Herod and Manahon were We are all nursed with the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincere milk of the word in the scriptures of the Old and New Testament which are ubera matris Ecclesiae the two brests whence we sucked all that wholsome nourishment by which we are grown up to what we are to that measure of stature of strength whatsoever it is that we have in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle and common experience sheweth it so to be They that have been nursed or brought up together in their childehood for the most part have their affections so seasoned and setled then that they love one another the better while they live 33. Thirdly we are Brethren by Covenant sworn brothers at our holy Baptism when we dedicated our selves to Gods service as his Souldiers by sacred and solemn vow Do we not see men that take the same oath pressed to serve in the same Wars and under the same Captains Contuâ—ernales and Comrades how they do not only call Brothers but hold together as Brothers and shew themselves marvelous zealous in one anothers behalf taking their parts and pawning their credits for them and sharing their fortunes with them If one of them have but a little silver in his purse his brother shall not want whiles that lasteth Shame we with it that the children of this world should be kinder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards those of their own generation then we are in ours 34. Fourthly we are Brethren by Cohabitation We are all of one house and family not strangers and forrainers but fellow-citizens with the Saints and of the houshold of God What a disquietness and discredit both is it to a house where the children are ever jarring and snarling and fighting one with another but a goodly sight Ecce quam bonum when they dwell together in love and unity Even so a sad thing it is and very grievous to the soule of every good man when in the Church which is the house of God Christians
any of the passages or rites thereunto belonging to those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not initiated whom in that respect they counted prophane To do otherwise was reputed so heinous a crime that nothing could be imagined in their superstition more irreligious and piacular then that Quis Cereris ritus audet vulgare profanis He knew not where to finde a man that durst presume so to doe Vetabo qui Cereris sacrum Vulgarit arcanae sub ijs Deus Sit trabibus He would be loath to lodge under the same roof or to put to sea in the same vessel with him that were guilty of such an high provocation as the divulging abroad of the sacred mysteries lest some vengeance from the offended Deities should overtake them for their impiety and him for company to their destruction It was in very deed the Devils cunning one of the depths of Satan and one of the most advantagious mysteries of his arts by that secrecy to hold up a reverend and religious esteem of those mysteries which were so repleat with all filthy and impious abominations that if they should have been made known to the world it must needs have exposed their whole religion to the contempt of the vulgar and to the detestation of the wiser sort 6. Such and no better were those mysteria sacra among the Heathens whence the word Mystery had its birth and rise Both the Name and Thing being so viâ—ely abused by them it yet pleased the holy spirit of God to make choise of that word whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation which is revealed to us in the Gospel of grace By the warrant of whose example the ancient Church both Greek and Latine took the liberty as what hindereth but they might to make use of sundry words and phrases fetcht from the very dregs of Paganism for the better explication of sundry points of the Christian Faith and to signifie their notions of sundry things of Ecclesiastical usage to the people The Greek Church hath constantly used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heathenish superstitious word and the Latine Church in like manner the word Sacramentum a heathen military word to signifie thereby the holy Sacraments of the Christian Church I note it the rather and I have therefore stood upon it a little longer then was otherwise needfull to let you know that the godly and learned Christians of those Primitive times were not so fondly shy and scrupulous as some of ours are as to boggle at much less so rashly supercilious I might say and superstitious too as to cry down and condemn for evil and even eo nomine utterly unlawful the use of all such whether names or things as were invented or have been abused by Heathens or Idolaters 7. But this by the way I return to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which being rarely found in the Greek version of the Old Testament indeed not at all so far as my search serveth me save only some few times in Daniel is frequently used in the New and that for the most part to signifie for now I come to the Quid Rei either the whole Doctrine of the Gospel or some special branches thereof or the dispensations of Gods providence for the time or manner of reveiling it To you it is given to know the mysteries of the kingdom of God Mat. 13. We speak the wisdom of God in a mystery 1 Cor. 2. So the Gospel is called the mystery of Christ Col. 4. mystery of Faith in this chapter at the ninth verse and here in the Text The Mystery of Godliness 8. But why a Mystery That I shall now shew you First when we see something good or bad done plainly before our eyes yet cannot imagine to what end or purpose it should tend nor can guess what should be the designe or intention of the doer that we use to call a Mystery The Counsels of Princes and affairs of State Ragioni di stato as the Italians call it when they are purposely carried in a cloud of secrecy that the reasons and ends of the actions may be hidden from the eyes of men are therefore called the Mystery of State and upon the same ground sundry manuall crafts are called Mysteries for that there belong to the exercise of them some secrets which they that have not been train'd up therein cannot so well understand and they that have been trained up therein could like well that none but themselves should understand In a worser sense also it is not seldome used If some crafty companion with whom we have had little dealings formerly should begin of a sodain to apply himself to us in a more then ordinary manner with great shews and proffers of kindness and we know no particular reason why he should so do we presently conclude in our thoughts that sure there is some mystery or other in it that is that he hath some secret ends some designe upon us which we understand not Iosephus writing of Antipater the son of Herod who was a most wicked mischievous person but withall a notable dissembler very cunning and close and one that could carry matters marvelous smoothly and fairely to the outward appearance so that the most intelligent and cautious men could not escape but he would sometimes reach beyond them to their destruction he saith of him and his whole course of life that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing but a very mystery of wickedness 9. In this notion in the better sence of it may the great work of our Redemption by Jesus Christ which is the very pith and marrow of the Gospel be called a Mystery Who that should have seen a childe of a span long to be born in an Inne of a mean parentage coursely swadled up and cradled in a manger and then afterwards to be brought up under a Carpenter and to live in a poor and low condition scarce worth a room where to rest his head and after all that to be bought and sold buffeted spit on reviled tortured condemned and executed as a Malefactor with as much ignominy and despightfulness as the malice of Men and Divels could devise Who that should have seen all these things and the whole carriage thereof could have imagined that upon such weak hinges should have moved the greatest act of Power Wisdom and Goodness that ever was or ever shall be done in the world that such contemptible means should serve to bring about the eternal good will and purpose of God towards mankinde yet so it was whiles Iudas was plotting his treason and the Iews contriving Christs death he to satisfie his Covetousness and they their Malice and all those other that had any hand in the business were looking every man but at his own private ends all this while was this Mystery working Unawares indeed to them and therefore no thanks to them for
they do edifie they are not onely lawful but expedient too and we may do them But when they edifie not but destroy though they be lawful still yet are they not expedient and we may not do them All things are lawful but all things edifie not 23. To this edification it appeareth S. Paul had a great respect in all his actions and affairs We do all things brethren for your edifying 2 Cor. 12. And he desireth that all other men would do so too Let every man please his neighbour for his good unto edification Rom. 15.2 and that in all the actions of their lives Let all things be done to edifying 1 Cor. 14. It is the very end for which God ordained the ministery of the Gospel the edifying of the body of Christ Ephes. 4. and for which he endowed his servants with power and with gifts to enable them for the work the power which God hath given us for edification 2 Cor. 13. Whatsoever our callings are whatsoever our power or guifts if we direct them not to Edification when we use them we abuse them 24. But then what is Edification for that we are yet to learn The word is metaphorical taken from material buildings but is often used by our Apostle in his Epistles with application ever to the Church of God and the spiritual building thereof The Church is the house of the living God All Christians members of this Church are as so many stones of the building whereof the house is made up The bringing in of unbeleevers into the Church by converting them to the Christian faith is as the fetching of more stones from the quarries to be layed in the building The building it selfe and that is Edification is the well and orderly joyning together of Christian men as living stones in truth and love that they may grow together as it were into one entire frame of building to make up the house strong and comely for the masters use and honour 25. I know not how it is come to pass in these later times that in the popular and common notion of this word in the mouths and apprehensions of most men generally Edification is in a manner confined wholy to the Understanding Which is an errour perhaps not of much consequence yet an errour tho and such as hath done some hurt too For thereon is grounded that Objection which some have stood much upon though there be little cause why against instrumental musick in the service of God and some other things used in the Church that they tend not to edification but rather hinder it because there cometh no instruction nor other fruit to the understanding thereby And therefore ought such things say they to be cast out of the Church as things unlawful A conclusion by the way which will by no means follow though all the premises should be granted for it is clear both from the words and drift of the Text that Edification is put as a meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed of Expediency but not so of lawfulness And therefore from the unserviceableness of any thing to Edification we cannot reasonably infer the unlawfulness thereof but the Inexpediency only But to let go the inconsequence that which is supposed in the premises and laid as the ground of the objection viz. that where the understanding is not benefited there is no Edification is not true The objecters should consider that whatsoever thing any way advanceth the service of God or furthereth the grouth of his Church or conduceth to the increasing of any spiritual grace or enliving of any holy affection in us or serveth to the outward exercise or but expression of any such grace or affection as joy feare thankfulness cheerfulness reverence or any other doubtless every such thing so far forth serveth more or less unto Edification 26. The building up of the people in the right knowledge of God and of his most holy truth is I confess a necessary part of the worke and no man that wisheth well to the worke will either despise it in his heart or speak contemptibly of it with his mouth yet is it not the whole work tho no nor yet the chiefest part thereof Our Apostle expressly giveth charity the preheminence before it knowledge puffeth up but charity edifieth And for once he speaketh of Edification in his Epistles with reference to knowledge I dare say he speaketh of it thrice with reference to peace and brotherly Charity or condescension The truth is that Edification he so much urgeth is the promoting and furthering of our selves and others in truth godliness and peace or any grace accompanying salvation for the common good of the whole body S. Iude speaketh of building up our selves and S. Paul of edifying one another And this should be our daily and mutual study to build up our selves and others in the knowledge of the truth and in the practise of godliness but especially to the utmost of our powers within our several sphears and in those stations wherein God hath set us to advance the common good by preserving peace and love and unity in the Church 27. The instructions corrections or admonitions we bestow upon our private brethren the good examples we set before them our bearing with their infirmities our yielding and condescending from our own power and liberty to the desires even of private and particular men is as the chipping and hewing and squaring of the several stones to make them fitter for the building But when we do withall promote the publick good of the Church and do something towards the procuring and conserving the peace and unity thereof according to our measure that is as the laying of the stones together by making them cowch close one to another and binding them with sillings and cyment to make them hold Now whatsoever we shall finde according to the present state of the times places and persons with whom we have to do to conduce to the good either of the whole Church or of any greater or lesser portion thereof or but of any single member belonging thereunto so as no prejudice or wrong be thereby done to any other that we may be sure is expedient for that time 28. To enter into particulars when and how far forth we are bound to forbear the exercise of our lawful liberty in indifferent things for our brothers sake would be endless When all is said and written in this argument that can be thought of yet still as was said much must be left to mens Discretion and Charity Discretion first will tell us in the general that as the Circumstances alter so the expediency and inexpedieny of things may alter accordingly Quaedam quae licent tempore loco mutato non licent saith Seneca There is a time for every thing saith Solomon and a season for every purpose under heaven Hit that time right and what ever we do is beautiful but
10 III. Concerning the Style FIVE ENQUIRIES viz. 11 13 1 Why the God of Patience 14 16 2 Why of Consolation 17 19 3 Of the Choise of these two Attributes 20 4 Their Conjunction 21 5 and Order 22 In the matter of the Prayer three Particulars 23 I. THE THING prayed for viz. Like-mindedness 24 6 Opened 27 and Pressed upon those Considerations 28 1 That we are members of the same Body 29 2 and of the same Family 30 3 That it forwardeth the building up of Gods Church 31 33 4 but the want of it giveth Scandal to the Enemies thereof 34 35 II. The FORMER QUALIFICATION importing an agreement 1. Universal 36 38 2 Mutual 39 40 III. The LATER QUALIFICATION importing an agreement 1. according unto Truth and Godliness 41 42 2 after the Example of Christ. 43 The Conclusion Sermon IX Ad Aulam on I TIM III. XVI Sect. 1-4 THe Occasion Scope and Division of THE TEXT 5 6 Of the word Mysterie 7 I. POINT The Gospel A GREAT MYSTERY Because 8 9 1 it could not have been knowen 10 13 2 had it not been revealed and 14 15 3 being revealed cannot be perfectly comprehended 16 17 INFERENCES thence 1. Reason not to be the measure of Faith 18 19 II. Disquisition of Truth to be within the bounds of Sobriety 20 21 III. Offence not to be taken at the difference of Opinions among Christians 22 23 II. POINT Christianity a Mysterie of Godliness In regard 24 26 1 both of the general Scope thereof 27 2 and of the special Parts thereof 28 3 and the means of conserving it 29 31 INFERENCES thence 1. for the tryal of Doctrines 32 33 with application to the present Church of England 34 II. For the ordering of our Lives 35 The Conclusion Sermon X. Ad Aulam on PSAL. CXIX LXXV Sect. 1. THe Division of THE TEXT 2 6 What is meant by the Judgments of God 7 POINT I. The righteousness of Gods Judgments  1 as proceeding from him 8 9 2 as deserved by us 10 INFERENCES thence 1. Not to murmure against the wayes of Gods providence 11 2 but to submit our wills to his 12 14 Davids many troubles 15 17 and God the causer thereof 18 POINT II. That God causeth his servants to be troubled it is out of his faithfulness whether we respect 19 1 his Promises 20 22 2 or their Relations 23 The Inference thence To bear troubles cheerfully 24 25 POINT III. The faithfulness of God in sending troubles evidenced from 26 30 1 The End he aimeth at therein 31 34 2 The Proportion he holdeth therein 35 36 3 The Issues he giveth thereout Sermon XI Ad Aulam I. Ser. on I COR. X. XXIII Sect. 1-2 THe Scope and Division of THE TEXT 3 4 All things meant of Indifferent things only 5 What things are Indifferent 6 8 POINT I. The Liberty we have to Indifferent things 9 10 The Errour of those that overmuch restrain this Liberty 11 14 blamed as 1 unrighteous in it self 15 22 2 Dangerous in the Consequents 23 with some APPLICATION to this Church 24 The chief Causes of that Errour discovered 25 27 viz. 1 Ignorance 28 30 2 and Partiality 31 POINT II. All Christians have title to this Liberty 32 The Unregenerate as well as the Godly 33 35 And the Clergy as the Laity 36 The Conclusion Sermon XII Ad Aulam II. Ser. on I. COR. X. XXIII Sect. 1-2 THe Scope and Division of the Text. 3 5 OBSERV I. Expediency not considerable but in Lawful things only 6 Illustrated by the Contrary Examples of David  In the matter of Saul 7 and in the matter of Uriah 8 11 THE INFERENCE thence Not to doe any unlawful thing seem it never so expedient 12 OBSERV II. Things otherwise lawful to be forborne when they are inexpedient 13 16 what Expedience is 17 and how it differeth from lawfulness 18 THE INFERENCE Expediency to be examined in all our actions as well as Lawfulness 19 21 Two important Reasons thereof 22 23 OBSERV III. Edification the measure of Expediency 24 27 What is Edification 28 29 In the exercise of Liberty much left  to the Discretion of particular men 30 33 and to the Charity of particular men 34 35 A necessary Caution touching the Authority of Superiors in indifferent things 36 41 The Cases of Obedience compared and Scandal compared 42. c. Our whole Duty for Practise summoned up in Three Rules Sermon XIII Ad Aulam on ROM XV. VI Sect. 1-2 THe Scope and Division of the Text. 3 9 The words That ye may glorify God opened in Six Particulars 10 11 POINT I. The Glory of God to be intended as our chiefest End 12 Reas. 1 as being the chiefest Good 13 2 and that whereunto we are both in Duty 14 3 and Wisdome obliged unto 15 Inferences of Admonition That we doe not either  1 bestow upon any Creature any of that Glory which is due to God 16 2 or draw to our selves any of that Glory which is due to God 17 3 or accept if cast upon us by others any of that Glory which is due to God 18 19 4 nor entitle the glory of God to our own passions or interests 20 22 with some Application hereof 23 24 POINT II. God the Father of our Lord Jesus Christ.  With the Reasons both of the Stile it self 25 26 And why it is here used 27 POINT III. God to be glorified of us first with the minde 28 And then with the mouth 29 POINT IIII. God is much glorified by Christian unity and Like-mindedness 30 31 Illustrated from the resemblance of Musick 32 33 and from the resemblance of Building 34 35 and that in regard both of Dispatch 36 37 and Strength 38 The Conclusion Sermon XIIII Ad Aulam Ser. on PSAL. XXVII X Sect. 1-2 THe Scope and Division of the Text. 3 The words in the former part of the Text opened 4 POINT I. A possibility of failing in all worldly helps 5 7 I. Either out of Choise Instanced  1 in Parents 8 9 2 and all other Friends 10 12 II. Or out of Necessity 13 15 The Inference Not to trust in any Creature 16 The words in the later part of the Text opened 17 POINT II. Gods help ready when all others fail 18 Proved 1. by instances 19 2 by Reasons taken partly from the Nature of God viz. 20 22 1 his Love 23 24 2 his Wisdome 25 3 his Power 26 4 his Eternity 27 28 Partly from his Promises 29 32 Inferences thence 33 The Conclusion Sermon XV. Ad Aulam on LUKE XVI VIII Sect. 1. THe Scope of the whole Parable 2 and of the Text in particular 3 The Division of the Text. 4 POINT I. The persons here compared and opposed 5 I. Who are meant by the children of the world 6 8 and why they are so called 9 13 II. What is meant by Light 14 15 and who by Children of Light 16 The Inference from their Opposition 17 18