Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	faith_n	heart_n	sprinkle_v	2,758	5	11.3113	5	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

all can though full of shifts tell handsomely how to elude this Argument Here their unbloody sacrifice hath a deadly wound There can be no oblation of Christ without the suffering of Christ Dr. Thomas Taylor in his Caveat against offences affirms No Protestant ought to be present with his body at Popish Mass with pretence of keeping his heart to God nor can without scandal 1. For the Pretence 2. For the Presence it self For the Pretence No man can give his heart to God at that time he gives his body to an Idol For 1. Body and soul make but one man and one man can have but one faith one Lord and Master one God one Worship 2. God requires not the whole heart onely but the whole man and strength and he that created both body and soul requires them both to be glorified in 1 Cor. 6.20 3. She is no chast wife that gives any other man the use of her body with Protestation she keeps her heart to her husband 4. God will have no such heart reserved for him he will have no part of a divided man He is a Spirit and will be worshipped in spirit and truth not in spirit and falshood For the Presence A number of scandals are infolded 1. Here is a denial of Christ and of the faith which were it in the heart it would be confessed in the mouth Here 's a dastardly joyning with the enemy against Christ For he that is not with him is against him And what union between Christ and an Idol 2. A scandal in his own conscience allowing himself in that which he condemneth Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14.22 His bodie allowes what his heart condemnes He is a man damned in himself His body and soul are at fight one with another and both at fight with faith and truth 3. A scandal to others an occasion by such wicked example to draw others into the snare and so far as he can to destroy such as for whom Christ hath died Rom. 14.15 Let none object Naaman the Syrian craving leave to bow in the temple of Rimmon and the Prophet bade him go in peace 2 King 5. For among many answers The text shews 1. That Naaman confessed it a sin And how then can any hence prove it to be none 2. That he prayed twice against it And what thou prayest thou must do 3. He professeth he will never worship any now but the true God 4. He craves the Prophets prayers that he may never be drawn contrary to his purpose To which part the Prophet saith Go in peace not giving him leave to bow before Rimmon but promising his prayers he bids him farewel 5. Naaman might have pleaded a calling yet that would not serve nor satisfie his conscience How much less theirs that plead only for new-fangledness and a rash running out of their way so sinning without a cause Nor let any say Those were Heathen Idols the Mass is not so bad it hath some good things in it concerning God and Christ For the Mass is as gross Idolatry as ever the Heathens committed who never worshipped a baser thing than a piece of Bread And let them tell us a difference between bodily fornication of Heathens and Christians and we will conceive the same in the spiritual whoredom of Pagans and Papists But let him that hath an ear hear what the Spirit saith unto the Churches Come out from amongst them and touch no unclean thing I wish Travellers in forein Nations would observe this Experience shews how alluring the Antichristian Harlot is how many are daily won to her Idolatry Many that have frequented their Masses conceiving it no great harm to be present there if they can pretend to keep their heart to God proving Neutrals Samaritans and Cakes half-baked have had their hearts given up to horrible delusion infection and final destruction Have not they now kept their hearts well to God think we We are sanctified through the offering of the body of Jesus Christ Heb. 10.10 once for all Acceptance Sincerity cannot fail of Divine acceptance where endeavours are vigorous The poor Widows mite was above the rich mens magnificence Willingness of mind contributes much to the worthiness of the work Hiparchian was graced as well as Musaeus though the best of his measures was but piping to the Muses God as the Philosopher said in his Apology accepts of our few ears Sen●e Epist 29. ad Lucillum being scattered with a good mind into his Garner since we are not able to bring handfuls into his barn Sic minimo capitur thuris honore Deus For if there be first a willing mind it is accepted according to that a man hath 2 Cor. 8.12 and not according to that he hath not Tabernacle By it was signified the Body of Christ As the High-Priest came into the first Tabernacle and by it passed into the Holy place so the Deity of our Saviour Christ came into his sacred Humanity and by it entred into heaven It was a Type not only of Christ who dwelt among us full of graces and truth Joh. 1.14 but of the Church built by Christ 1 Cor. 3.9 and also of every true Christian Eph. 2.10 The Curtains were coupled with Loops so should Christians by Love Exod. 26. The Taches made them one Tabernacle so should we hold the Unity of the Spirit in the bond of peace It was Goats hair without and Gold within God hid his Son under the Carpenters son and the Kings daughter is all glorious within Rams-skins covered the Ark from the violence of wind and weather shadowing out Gods protection to his his people The Vail was made with Cherubims to note the special presence and attendance of the holy Angels in the Assemblies of the Saints And the Hanging for the door of the Tent shadowed him that said of himself I am the door It is observable that the Holy place in this Tabernacle hath an Epithite to abase it withall Heb. 9.1 The Apostle calls it a Worldly Sanctuary 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it was made after the manner of the world For as God stretched the Firmament as a vail and curtain to separate the things above from them beneath so the Sanctuary had a vail that made a separation between the first and second Tabernacle 2. Because it was made of worldly matter as of hair silk c. 3. Because it was not eternal as our Sanctuary of Heaven is there our High-Priest appeareth for us before God But a frail brittle and mortal Sanctuary as the world is Which was a figure for the time then present Heb. 9.9 c. Noah's Ark. By the description set down Gen. 6. the Ark in shape was like to a Coffin for a mans body six times so long as it was broad and ten times so long as it was high And so fit to figure out Christs death and burial and ours with him by mortification of the old man

as much as possibly may be If it be possible as much as in you is have peace with all men Rom. 12.18 hereby are we known to be the happy subjects of the Prince of peace As for gentlenesse it is that whereby we behave our selves friendly and courteously to every man shewing all meeknesse unto all men Tius 3.2 whether they be good or bad It standeth in these points 1. To speak friendly and lovingly to every man 2. To salute courteously without dissembling not according to the common fashion of the world full of curtesie full of craft 3. To be ready upon all occasions to reverence and honour every man in his place Non menti●ntis astu sed compatientis assectu non qui● fall●t illum sed qui se cogitat illum Aug. to which God shall call him As for goodnesse it is when a man is serviceable to all men at all times upon all occasions thus Job was eyes to the blind and feet to the lame a father unto the poor Job 29.15 Thus good Paul was made all things to all men that by all means he might save some 1 Cor. 9.22 Observing his own rule delivered to the Galatians cap. 5.13 By love serve one another hereby condemning that profane perverse and gracelesse practice of the world every one for himself and God for us all As for faith or fidelity it performs these two duties 1. It maketh conscience of a lye and speaketh not one thing and thinketh another like Machiavels scholars but uttereth the truth without the least dissimulation 2. It makes a man keep his lawful promise though it be to his own hurt For mine own part I shall never desire a firmer obligation of an honest man so reputed than his lawful and serious promise which if he do not perform he cracks his credit before men and sins before God As for meeknesse it is when by injurious and rash dealing a man is provoked and yet he neither intends nor attempts a revenging requital As for temperance it is a bridling of our appetite in meat drink or apparel 1. Our eating and drinking must be joyned with fasting not riot lest with overmuch pampering our selves we prove unfit for Gos service 2. Our attire must be decent both for fashion and matter as that it may expresse the graces of God in the heart as sobriety Zeph. 1.8 gravity humility we must not be strangely attired for faith the Lord I will punish all such as are cloathed with strange apparel Consider this O ye daughters of Jerusalem and men of Israel that ye fashion not your selves strangely according to the world and incurr the heavie displeasure of the most just God such covering is a discovering of your nakednesse whereby it is made most apparent to the world that instead of sobriety intemperance instead of humility pride instead of gravi●y wantonnesse doth reign among you so that you are not led by the Spirit of God whose government and direction ye should follow but rather by the spirit of error Expostulate then can you find in your hearts an utter dislike of sin because it is sin and a godly sorrow for it Can you find in your hearts a forsaking of sin seconded with a fixt resolution of yielding obedience to the Divine Ordinances of God Can you find in your hearts an avoiding of all occasions that may minister matter of offending God with an unsatisfied desire to be at peace and unity with him then the Spirit of his Son is sent into our hearts The fifth benefit confer'd on those on whom the Spirit is confer'd is that unspeakable comfort which none can take away from them conceived in them in the time of their greatest extremity hence the Spirit is called the Comforter John 14.16 Our Saviour told his Disciples that he would send them another Comforter that should remain with them for ever Hence again he is call'd Oleum laetitiae the oyle of gladnesse he cheareth the heart of man by raising up his dead spirits and making him to rejoyce in the Lord. The causes of our sorrow are either outward calamities or a troubled conscience in both which the Comforter takes away our sorrow and begetteth joy We read of the Apostles that after Christ ascended they fled from place to place and hid themselves for fear of the spiteful Jews But as soon as they received the holy Ghost they were as bold as Lions they preach't Christ crucified in publick they impartially reproved sin to the full and taking heart of grace did rejoyce that they were counted worthy to suffer for the name of Christ Hence did proceed that heroick spirit that History reports to be in those Martyrs which spilt their blood for him that spilt his blood for them 'T is not the face of man could daunt them their inward comfort did far exceed their outward tribulation and though their bodies perisht by external violence yet so great was their spiritual consolation that they felt no pain In like manner when any of the faithful are through extreme poverty brought low and thereby brought into contempt in the world yet they comfort themselves in the providence and promises of God that can never fail insomuch as that all calamities he what they will cannot deprive them of their inward comfort Nor yet a troubled conscience altogether though an unsupportable burden for then when their consciences are troubled the Spirit labours to restore them to the joyes of their salvation by stirring up faith in them apprehending Christ and with him the remission of sin purisying their hearts and consciences from dead works assuring them that their reconciliation is made in heaven and that there is now no condemnation unto them than which there cannot be a greater comfort in this world Physitians have observed in the heart two motions the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dilatation or enlargement of the heart the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constriction or closing up of the heart Spiritual Physitians may observe the same in their hearts where the Spirit of God takes up his mansion My heart saith David is enlarged enlarged with those comforts and joyes which the Spirit that inhabits there begets there and none else And the heart is closed up again against the receiving or entertaining all worldly sorrow which as the Apostle saith causeth death and keeps within it self the joy of the holy Ghost hence the hearts of the faithful may be said to be full full of joy full of the holy Ghost full of life for God sends forth the Spirit of his Son into their hearts The last benefit whereby the Spirits presence is noted in our hearts is the strength valour and livelihood whereby we go on in the Spirit fighting a good fight against the enemies of our salvation and finishing our course with joy We hear of an order of Knights called Knights of the holy Ghost of this order are all the faithful that undertake Christian

Conscientia non est contra scientiam sed cum scientia else it is a Chimera of mans own Origen Est correptor paedagogus animae Bernard Est inseparabilis gloria vel confusio uniuscujusque The Schoolmen say It is Applicatio scientiae ad factum seu faciendum Our late Writers Est practicus syllogismus hominem excusans aut accusans I conceive it may be thus defined Conscience is a function of the understanding whereby we apply the general knowledge that is in us to our particular thoughts words and actions For it is not a part of the Will but of the Understanding not of that which we call the orical but of that which is termed practical For as a dead man is no man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So a dead Conscience is no Conscience but nomine tenus Therefore it is in work and action Whereupon the Schoolmen contend that it is neither habitus nor potentia but actus His whole work being to apply the general Knowledge engraven in us by the pen of Nature to our particular thoughts words and actions Bernard hath very well observed four sorts of Consciences Viz. A Conscience that is 1. Good but not quiet 2. Quiet but not good 3. Both good and quiet 4. Neither good nor quiet But Scripture makes mention of sundry sorts of Consciences Viz. There is an erring or blind Conscience Joh. 16.2 As was in them that thought they did God good service when they killed the children of God Such a conscience was in Paul before his conversion for the which he was grieved afterwards Hence it is safe to keep to this Conscience is regula regulata but the Word of God is regula regulans A sleeping Conscience A man knows the will of God yet his Conscience being asleep for a time he lies snorting in the bed of sin So did David in his sin of numbring the people 2 Sam. 24. but his conscience awoke at the length and his heart smote him for it A seared Conscience Such as was in them 1 Tim. 4.2 when men are past feeling and hardned in their sins They are so accustomed to such sins that custom becomes another nature they think those to be no sins These are in the ready way to hell An accusing Conscience Which will never suffer a man to be quiet day nor night This may prove a Tragedy both in the end and in the beginning too and it may end with a Comedy in Gods children It may lead some to hell and for others it may be the way to heaven Mordeat nunc ut moriatur An excusing and clearing Conscience When the books are cleared between God and us And as to this though all commanded duties be good things yet these cannot acquit our Consciences from sin but the onely way to come to a quiet and excusing Conscience is the application of Christs merits to our selves Being justified by faith we have peace with God through our Lord Jesus Christ. Rom. 5.1 A man sinneth against knowledge and conscience 1. Interpretative when he might know better 2. When he sinneth against the light of nature 3. Upon a doubting conscience It may be a sin for ought he knows 4. If formerly he knew it though now by error he is drawn aside 5. Especially when it is against checks of conscience either in omission or commission The event of such a one is either 1. He hath a brazen face upon sin as the Philistines when they said These are great gods let us fight more stoutly Or 1 Sam. 4. 2. There is excuse for it Or 3. They despair as Judas when he sought Hell with an halter He hath a good Conscience Qui habet in corde puritatem in ore veritatem in actione rectitudinem This is not amiss yet some think it expresseth not the power of a good Conscience Suspicion is an inseparable companion to an evil conscience But Recta conscientia dulcis nutricula vitae Herein do I exercise my self to have always a conscience void of offence Act. 24.16 toward God and toward man Of mans Genius The blind Painims held that Genius was the natural God or Angel of every thing place or person And that every man is born with two Genii the one whereof encourageth us to do well the other to do evil So that Genius is a God say they in whose government every man doth live so soon as he is born either because he takes care for our begetting or that he is ingendred with us or that he takes care of us when we are begotten So Genius à gignendo Alst quia in nobis tuitionem habet quamprimum simus geniti I take it to be the Spirit of man Nature it self or delectation moved by nature unde Genio indulgere to give himself to pleasure Or lastly by it I understand the natural inclination of men which God hath divided according to the different affairs of the world and varied them according to the variety of actions to be performed therein Which they who consider not rudely rushing upon professions and ways of life unequal to their natures dishonour not only themselves and their professions but pervert the harmony of the whole world For as there are many great Wits to be condemned who have neglected the increment of Arts and the sedulous pursuit of Knowledge so are there not a few very much to be pitied whose industry being not attended with natural parts they have sweat to little purpose and rolled the stone in vain Which chiefly proceedeth from natural incapacity and genial indisposition at least to those particulars whereunto they apply their endeavours And thus many men engage in undertakings for which their heads were never squared or timbred out Whereas if they went on according to Gods ordination and were every one imployed in points concordant to their natures Professional and Arts would rise up of themselves nor need we a lanthorn to find a man in Athens But want of giving heed unto this is one reason as is by some concluded why though Universities be full of Scholars they are oftentimes empty of Learning Ye know not what manner spirit ye are of Luk. 9.55 De Providentiâ Providentia latinè dicitur à videndo at Hebraicè ut Latinè vox à sensu ad intellectum transfertur Rivet It is continuata quaedam creatio Creation gives esse primè Providence esse porrò T. Hist f. 1390. GOD is said in Scripture to regard Three wayes Secundum 1. Cognitionem 2. Gratiam 3. Judiciuns Ipse quià in Coelo rerum Pelagóque geratur Et Tellure videt totum inquirit in orbem He seeth all things and yet is seen of none As it is said of the Turkish Sultan that he hath a window joining to the Divano where he may hear and see any thing and not be seen GOD is 1. Skilful in Dirigendo a perfect Master 2. Pitiful in Corrigendo Not breaking the bruised reed nor quenching the smoking

Such as a Divine saith very well may be compared to those that being of a cold and flegmatick stomack eat hard and cholerick meats Well they may please their palates but it cannot be for their health and may justly fear to have their meat sauced and drink spiced with the bitter wrath of God Thou that abhorrest Idols doest thou commit Sacriledge Rom. 2.22 Mat. 3.8 9. Will a man rob God yet ye have robbed me Ye are cursed with a curse for ye have robbed me Prov. 20.25 It is a snare to the man who devoureth that which is holy Read Joel 3.5 Dan. 5.23 24 c. Tythes Bellarmine contendeth that Tythes are due to the Ministery Non jure divin● sed ecclesiastico Yet he alloweth that in some sense it may be affirmed that they are due jure divino 1. Quoad substantiam non quantitatem 2. Si addatur ecclesiae determinatio 3. That the very quantity is due jure divino non ex vi juris divini sed ex vi juris ecclesiastici These are nothing else but starting-holes For it is a firm and immoveable truth that the very Quantity is due to the Ministers of the Gospel whether the Church determine it or not for Gods institution dependeth not on the constitution of the Church Tythes they say are Jewish But if Melchisedech of whom afterwards tythed Abraham by the same right whereby he blessed him And if Tythes by all laws of God Nature and Nations have been hallowed to God as Junius and other Modern Divines argue and alleadge And if things consecrated to Gods service may not be alienated It will appear to be otherwise They are due to the Ministers of the Gospel not of alms or of benevolence but of justice we have a right and interest to them The labourer is worthy of his hire A beggar is not worthy of alms When ye give a labourer his hire ye give him but his due All are to pay high and low rich and poor because it belongs ad justitiam commutativam in quà non consideratur conditio personae sed qualitas rei ad rem Give to Cesar the things that are Cesar's and to God the things that are God's Caesari tributa Deo decimas Nay more Decimae non dantur clericis quia boni sunt sed quia clerici sunt sicut tributa dantur regibus non quia probi sed quia reges sunt How chearfully then ought ye to give it to them that are faithful and diligent in the work of the Lord But if any man list to be contentious we have no such custom nor the Churches of God This is a thing controversal in this last and wicked age of the world wherein charity waxeth cold as to all in general so to the Ministers in special But it may be sufficiently evinced out of the Word of God We need not saith one stand to mans Courtesie for then in most places we should have a Cursie Do ye not know that they which minister about holy things 1 Cor. 9.13 14. live of the things of the temple and they which wait at the altar are partakers with the altar Even so Note that hath the Lord ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they which preach the Gospel should live of the Gospel Simony Qui vendunt vel emunt praebenda Ecclesiarum dicuntur tales à Simone Simon●ales The buying of Spiritual things is so called from Simon Magus his offer The Schoolmen generally define it thus B●●l●f●r Est studiosa voluntas emendi vel vendendi aliquod spirituale seu spirituali annexum So not the hand only but the heart commits Simony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was no Pactum between Simon Magus and the Apostles but only voluntas He made an offer of money to them and that was condemned And if so who then in this Age almost can say he is assured to have a good conscience in this thing For the branches it is committed four wayes 1. Per pecuniam Sad when Lady Pecunia is the Janitrix to let men into the Church 2. Per adulationem which is venenum mellis dulcedine palliatum 3. Per importunas preces ambientium Est orare ducum species violenta jubendi 4. Per sordidum obsequium Ready to do any base kind of service Whereas the Ambassador of Christ should resemble his Master Christ in the Church Minde Gal. 4.14 Gal. 1.10 Ecclesiastica benefici● nullo modo vendere licet Aquin. quia eis venditis intelliguntur spiritualia venditioni subjici Simonaici tam vendentes quàm ementes spiritualia poenis puniuntur scil infamiâ depositione si sint Clerici excommunicatione si sint Laici Idem If thou comest in by Simony saith Ambrose Caro dominatur populis animae servit daemonibus Caro sacerdotium comparavit anim● detrimentum Paravit I shall shut up this with those Verses which were not amiss to be imprinted in the hearts of all Haec duo damna feres si tu sis Simonis haeres Mortuus ardebis vivus semper egebis Simon offered them money saying Give me this power Act. 8. But Peter said unto him Thy money perish with thee Thy heart is not right in the sight of God c. Things indifferent Sunt autem res mediae opera sive actiones quae in sese sive suapte natura nec Bucan nec bonae vel malae sunt sed ex usus ipsarum circumstantiis vel bonae vel malae causentur Aut res indifferentes sive actiones dicuntur quae lege aut verbo Dei neque praecise jubentur neque expressè prohibentur fieri These things indifferent may not be used indifferently But with caution 1. Concerniing Faith that we do nothing with a doubting conscience 2. We must have respect to our brethren whether strong weak or obstinate that we give none offence unto them thereby 3. That Christians do not condemn one another for the using or not using of things of this nature It is a safe rule Quod dubites ne feceris Plin. Epist Mallem praesentia tuta quàm vetera pericalosa Tacit In doubtful cases be sure to take the surer side An erroneous Conscience maketh a thing unlawful for actions receive their qualification according to the will of the agents and the will is moved by the thing apprehended If reason judge that thing to be sin and yet the will be carried unto it it is manifest that such an one hath a will to sin and the outward action which is informed by the will whether it be lawful or unlawful in it self is a sin Nih●l faciendum de quo dubites necne rectè factum Nothing is to be done Cicer. Ossic l. 1. which thou doubtest whether it may be lawfully done or no said a Heathen man Posse nolle nobile est Forbear for fear of offence unless it be in point of necessary duty for then we may not do evil that good may

cutting off of the foreskin of the flesh set out that of the fore-skin of the heart neither was to be omitted not that of the flesh because faederally enjoined nor that of the heart because Mystically signified by that of the flesh and being the substance of it Circumcise the fore-skin of your heart Deut. 10.16 Circumcision made without hands c. Pascal Lambe As Israel was corporally and typically delivered by the blood of Paschal Lambe so are we spiritually and truly purchased by the blood of Christ our hearts being sprinkled therewith Exod. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hysop-bunch of faith and our bodies washed with pure water For there was not onely an effusion but an affusion namely to the lintel and door-cheeks with a spunge of hysop And as the blood so sprinkled did assure them of their deliverance from the plague and judgment of God that though never so many were slain among the Egyptians yet none of their first-born should lose their lives the destroying Angel should not enter into their houses even so the blood of Christ sprinkled on our consciences by the spunge of faith keepes away the Devil from us Where this blood is sprinkled the Devil can there have no entrance or possession Christ our Passeover is sacrificed for us 1 Cor. 5.7 Manna The Hebrew Manna is quite different and contrary to that of the Apothecaries Exod. 16. which is a Syriack dew and will neither melt with the sun nor putrify in the night neither is it hard nor fit for food which the Israelites Manna was but for Physick onely To this speaks Dr. Browne Pseud Epid. p. 300. what Meteor that was that sed the Israelites so many years they must rise again to inform us Nor do they make it out who will have it the same with our Manna nor will any one kind thereof or hardly all kinds we read of be able to answer the qualities thereof delivered in Scripture that is to fall upon the ground to breed worms to melt with the sun to tast like fresh oyl to be grounded in Milns to be like Coriander seed and of the colour of Bdellium Thus he● Certainly it was delicate fare as might beseem Angels to eat if they did eat any at all Such as the Poets fain to be their Nectar and Ambrosia The Nanna came down in the dew so doth Christ the bread of life in the Ministery of the Word Man did eat Angels food Psal 78.25 I am that bread of life John 6.18 Religion and Religious Exercises Religio TRue Religion is a grace of God whereby we know and worship the true God according to his own will In which description here is to be observed The original It is a grace of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So I call it to distinguish it from all false religions which are not from God nor supernal but from men and nature and therefore are called Will-worship Col. 2.23 The Object of true Religion and that 's the true God and things of God and in all the matters of Religion we must keep God in our eye the special way of glorifying God here upon earth and the onely means appointed to make us like unto God Neither is it any thing else but the way unto God and the happy meanes to bring us into communion with God which is true beatitude 1 Joh. 1.3 The Act of it and that 's twofold 1. That whereby we know God And this is the first act of Religion because ignorance leads men every way but unto God Gal 4.8 Act. 17.23 Where there is no true knowledge of God there can be no true worship of God Rom. 10.14 And besides the knowledge of his Divine Nature must frame the right manner of his Worship We must both know what he is in himself and what he is to us Exod. 20.2 Hebr. 11.6 2. The second Act of Religion is that whereby we religiously worship the true God onely for it teacheth that all Divine worship belongs to him alone 1 Sam. 7.3 Mat. 4.10 God is of the nature of those things which must be had alone No man can serve two Masters at once one woman cannot have two husbands at once Now God is our alone Master and a jealous husband who admits of no corrival Furthermore whatsoever is to be worshipped is superior to him that worshippeth But only the true God is superior to the soul of man Saints are our equals Angls our fellow-servants Rev. 19.10 And all the other works of God much more the works of men are far mans inferiors Object The last thing observable in the description is the rule and measure of true Religion which is the will of God Deut. 10.12 Mic. 6.8 Isa 1.22 That 's a Religion not pleasing to God 1. Which hath a wrong rise or spring With too many Religion is passeable as Coyn because it hath the States stamp upon it viz. Custome and formality and not chosen upon mature deliberation 2. Which harh not subjection to the Principles of it viz. Regeneration Faith Sanctification c. Which are Principia constitutionis 3. Which hath other ends than God hath propounded or intended in the same The two heads of Religion or the two main hinges upon which all Religion turneth are 1. Purity of Doctrine or soundness of opinion 2. And cleanness of practice or holinesse of life Here 's the character of a Christian in his compleatnesse these two constitute a perfect man These were typified in the old law by the Vrim and Thummim set in the breast-plate of the High-Priest This Motto fitted not onely the Priests of the Old Testament or the Ministers of the New but befits every Christian every true beleever should bear this upon his breast It is an ill hearing and a sad spectacle when these two are seperated Themselves are in an ill condition and they are fit instruments to make others worse Unfound Doctrine frets like a canker and an unclean life is catching like a leprosie We are aptest to take an unfound Doctrine from those whose lives are clean and we are aptest to imitate their unclean lives whose Doctrine is found The jealous and just God hateth and plagueth halting betwixt two dow-baked duties lukewarmness neutrality and all mixtures in Religion his soul loathes all such speckled birds plowing with an Oxe and an Asse mingled seeds linfey-wolsey garments Levit. 19.19 Those were wretched times Jerem. 2.28 When it was said The tale of Proteus can no longer be a fable when the business of Religion in England may be the Moral Turk Hist fol. 211. according to the number of thy Cities are thy gods O Judah When people multiply to themselves as many religions so I may say as Pigeons 't is more than possible they pursue none to purpose It is said of T●merlan● he disliked of no man for his Religion whatsoever so as he did worship but one onely God Creatour of heaven and earth and

he is as man in heaven so he is as man higher than the heavens O praeclarum diem cum ad illud animorum concilium caetumquae proficiscar et cum ex bâc turbd et colluvione discedam Cicer. de sencetute Hebr. 12.24 higher than the heavens which are visible to the eye of man yet in part of the heavens where the God of glory is pleased to make the most ample and immediate manifestation of his glory 't is called the habitation of the highest a new world the new heaven Paradise the heavenly Jereusalem the City of the living God where there are an innumerable company of Angels the general assembly and Church of the first-borne and God the Judge of all and the spirits of just men made perfect There is I say Jesus the Mediatour of the new Covenant and the blood of sprinkling that speaketh better things than the blood of Abel There our high-Priest presents to the Father the propitiatory sacrifice of himself and sprinkles upon us his purifying blood that is by his powerful mediation he applies unto us who are faithful the saving merits of his never to be forgotten passion by which our mortal sins are freely remitted and we destin'd to a Crown incorruptible that never fades away in the highest heavens Thus are we through him had in perpetual remembrance and accepted of God in the beloved as righteous as if we had never offended When a man indeed looks on things directly through the aire they appear in their proper forms and colours as they are but if they be look't upon through a green glasse they all appear green So when God beholds us as we are in our selves we appear vile and squallid but when as presented before his throne in heaven in the person of our Mediatour our high-Priest after the order of Melchisedeck approved of for his merits then we appear before him as Christ himself holy harmlesse undefiled seperate from sinners and in some respect and measure made higher than the heavens for those that overcome by faith and a good conscience being Kings and Priests by him shall be so honourably esteem'd of Revel 3 21. as to be made sit down as coheirs with him in his throne as he sitteth down with his father in his throne As he vouchsafes us to partake of his merits so of his glory Cap. 5.10 making us unto our God Kings and Priests In lieu whereof let us in all humility with the four and twenty Elders fall down before him thut sitteth on the throne Cap. 4.10 and worship him that liveth for ever and ever And with those ten thousand times ten thousand and thousands of thousands celestiall spirits Cap. 5.11.12 13. let us say for of him 't is said worthy is the Lambe that was slain to receive power and riches and wisdom and strength and honour and glory and blessing Vnto thee therefore O our loving Saviour Christ Jesus our high-Priest who art holy harmless undefiled seperate from sinners and made higher than the heavens be ascribed by us as by every creature which is in heaven and on earth and under the earth and in the sea blessing honour glory and power for ever and ever Amen GLORIA IN ALTISSIMIS OR THE ANGELICAL ANTHEM LUKE 2.14 Glory to God in the Highest and on earth peace good will towards men THis is the sacred Anthem which by the heavenly quire of Angelical spirits was most melodiously sung as a pregnant expression of exceeding joy conceived in them at and for the so much desired nativity of our blessed Saviour These ministring spirits I propose as the fittest and compleatest pattern for our pious imitation to whom seeing we are made but little inferiour in regard of the lively image of God imprinted in our soules so be we also but little inferiour to them in expressing the joyes conceived in our hearts I may safely averr without the least smack or touch of Popery that the Angels of God in heaven rejoyce at the good of Gods Church whereof they themselves are apart for such is the spiritual sympathy of their holy affections with ours whose conversation is in heaven though our selves on earth that they bear a part with us in solacing themselves for our happiness The heavens could not hold these Angels from coming to the earth in hast upon the wing to bring the glad tidings of peace and great joy that shall be to all people the sun was anticipated in his course for the Angels proclaim a Saviour ere the sun the worlds eye did discover him That we therefore may not come short of affection if it be possible of them let us in a joyful sense of felicity Psal 103. Incipit à superieribus sinlt in infinis coming unto us by our Saviours coming unto us sing Hallelujah unto God and with David call upon all creatures from the highest to the lowest to publish the praises of the highest Blesse the Lord ye his Angels that excell in strength that do his Commandments hearkning to the voice of his word Blesse ye the Lord all ye his hosts ye Ministers of his that do his pleasure Blesse the Lord all his works in all places of his Dominion Blesse the Lord Kimchi O my soul and all that is within me blesse his holy name Elevate your hearts and voices good Christians in harmonical strains with these blessed spirits setting forth in some measure the exceeding greatness and glory of the love of God extended unto us without all measure Glory to God in the highest and on earth peace good will towards men This Song doth consist of three parts viz. 1. Glory 2. Peace 3. Mercy The 1. is Glory be to God on high there is the honor the reverend obedience the admiration and the divine worship which we ought to give to God The 2. is And on earth peace this is the effect of the former working in the hearts of men whereby the world appears in its most glorious splendor and transporting beauty being an entire chain of intermutual amity The 3. is Good will towards men this is Gods mercy reconciling man to himself after his perfidious apostacie and ungrateful dissertion from his Creatour Glory peace and mercy then must be the welcome subject of my discourse Glory to God Peace to the Kingdomes of the earth and mercy unto sinful men Gods mercy appears in our Saviours appearing to the world which brought peace on earth for which men and Angels glorify the Lord of glory Glory be to God on high The first part comprehends what ought to be the first and principal aim both of our Christian intention and pious execution wherein if we behave our selves well we shall have a part and portion in that inheritance which Christ with his blood purchased for us Glory be to God on high Gods glory is either divine or humane Gods divine gloty is that which is proper to the divinity incommunicable to any creature Which

him that the Supreme Majesty would hold him in such reputation as so friendly to reveal himself to him or to make such large promises of grace as he did which his best endeavours could never compass to merit I think Jacob thought not the news to be too good to be true God told him but too great for a sinful creature to receive from a spotless Creator However beside the glory and largeness of the Promise the rarity of the Apparition did put him into a religious extasie being unacquainted with the Lords designs or with his manner of working But soft a while Should not Jacob the Almighty thus freely opening his heart unto him rather rejoyce than be afraid Is it fit he should be muffled up in a pitchy cloud of dejecting fear who ought to be clothed with the bright garment of refreshing joy Surely did the dead ashes of this grave Father revive his reply I believe would be to no other purpose Paraeus in lot than that of that famous German Divine whom the best learned honour in the dust Sancti quidem laetantur patefactionibus Dei sed cum timore tremore The Saints indeed rejoyce at the gracious presence of the Lord of glory but 't is with fear with trembling When the Majesty of God who is a consuming fire approacheth neer although his mercy raise up their spirits to an height of joy yet the experience of their unworthiness and the exquisite sense of their manifold infirmities beget in them a shivering fear and that fear humility Cicero Cicero Pagan Rome's chiefest Orator averred as much of that fear Nature did possess him of And by the best Divine France ever bred the fear bred by Religion Calv. in loc is entituled Piae submissionis magister the master of a pious lowliness Neither is it without reason God makes his servants to rejoice as the Prophet speaks with trembling but that in an obedient subjection and denial of themselves Psal 63.3 they might embrace and depend upon his favour better as King David saith than life it self Thus having vindicated good Jacobs credit from the unjust taxe or hard censure of the severest Criticks I may make this Application To the Perverse Malefactor Penitent Delinquent Setled Christian Perverse Malefactors must efther fear or perish Necessity is laid upon them to perform the one or undergo the other If through a careless security they shake off all fear of God I see not how they can decline Divine vengeance Wherefore as the Spirit of God terms them children of disobedience because of their obstinate rebellion so because thereby they make themselves liable to his eternal indignation Ephes 2.3 are they called by the same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath whereupon the Lord challengeth vengeance unto himself Nemo crimen gerit in pectore qui non idem Nemesin in tergo Nemesis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vengeance ●elongeth unto me and I will recompence As sure as he is in heaven if sinners will not filially fear him for his mercies he will for his justice make them slavishly fear him with a vengeance Look then to your tacklings ye that without fear or wit hurry into manifold impieties Ye heap up wrath against the day of wrath when not a glimpse of comfort shall be vouchsafed you Let the loose Epicure glory in his joyous voluptuousness let the licentious Libertine exult in his ungodly courses let the miserable Wordling rejoyce in his Idol-god of Gold let the luxurious Adulterer whose wandring eye sparkles at the sight of a fond Beauty prostrate himself at the shrine of his bewitching goddess let the revelling Drunkard beset his soul with continual exhausting of intemperate Cups let the light-finger'd Pilferer and deceitful Tradesman with sleight of hand in false weights of measures inrich himself to the impoverishing of others let the debaucht Blasphemer who with execrable oaths tears God and the Son of God in a thousand pieces triumph in his unrighteous dealing let the sacrilegious Sabbath-breaker who makes that day the onely day of his repast and unlawful dalliances cheer up his heart the best he may let the irreligious Prophaner of the sacred Temple of the Lord who buyes and fells within the holy limits cheer up himself with his ungodly gain let the griping Officers whose unjust exactions had wont to creep in under the modest cloke of voluntary courtesie or fair consideration of a befriended expedition now come like Eli's sons Nay but thou shalt give it me now and if not I will take it by force Hall in conscion in Act. 2.37 1 Sam. 2.16 In a word I should be infinite should I insist upon particulars Let the legal Thefts of professed Usurers the crafty Compacts of slie Oppressors the conniv'd at Idolatry of superstitious Papists dare throw down the gantlet to Justice and insolent disobediences do so to Authority without the fear of God yet for all this shall these come to judgment when base fear shall so seise upon their confounded souls that they shall in vain cry to the hills to hide them to the mountains to cover them from the presence of the Lord. Jeer not at this ye obdurate sinners Ask not in derision the Disciples question in a worse sense Domine quando fient haec Master when shall these things be Believe Christians the time 's at hand when all impenitent offenders and flie fellows void of Jacob's fear shall receive their doom to be sent as into utter darkness so into unquenchable fire Next Penitent sinners must fear the Almighty hence a token of their conversion but not despair Whose fear albeit it be somewhat servile at first the nature of it is changed into a better condition or abolished They are led saith one by the Spirit from the fear of Slaves through the fear of Penitents Chrysoft to the fear of Sons Hence faith Chrysostom doubtless upon this gradation Geheunae timor Regni nobis adfert coronam The fear of Hell which is servile brings us at length a Diadem of glory Be not ye therefore in a melancholy mood dismaid ye afflicted souls humbled in the sight of God for sin The true fear of God it advanceth you to perfection Doubt not to be encountred by a strong opposition yet fear none but that God that can cast both soul and body into hell A truly Noble spirit reported That who feareth the most High feareth neither flesh nor blood principalities nor powers the rulers of the darkness of this world nor spiritual wickedness in high places Origen gives the reason Origen Non corporis robore sed fidei virtute pugnatur non jaculis ferreis sed orationum telis victoria quaeritur We fight not by the strength of body but of faith we conquer not with darts of steel but of prayer Let not your heart be troubled neither let is be afraid said Christ to his Disciples say I to

of the Spirit and of power that your faith should not stand in the wisdom of men but in the power of God 1 Cor. 2.4 5. Thirdly What we teach we must press home to the Conscience as an arrow to the mark It is not the pleasing volubility of a superficial tongue olt-times exorbitant that doth the work of the Lord or makes a good Preacher or found Christian it must be toucht with a coal from the Altar that it may infuse into the cold hearts o● men the true zeal of perfect godliness The Word of God well prest well applied is quick and powerful and sharper than any two-edged sword Heb 4.11 piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart It swims not in the brain as the Prophets axe did upon the water but enters into the conscience and the very bowels as I may so say of the soul What humane Eloquence hath such effectual operation Surely it tickles the ear but toucheth not the heart Men may be never the wiser I am sure never the better where tickling words are preferr'd before solid matter and where men endeavour to please the ear more than to edifie the soul or to comfort a distempered or distracted Conscience or to inform a misled one God never condemns but he first indicts and arraighs He never punisheth but he first forewarns He never rejects but he first respects He never sends misery but he first offers mercy He puts the way of life and the way of death before all take which they will for better or worse Such is Gods good will to man that seeing man cannot or will not come to him he vouchsaseth to come to man such is his goodness either in his Divine person as he did to Adam or in his Messengers bidding them turn to him that he might turn to them that they might have experience of Gods mercy not of his judgments that He wills not the death of a sinner but rather that he should turn from his wickedness and live Herein he useth not the extremity of the Law against man neither deals he as an unjust Judge first hang then examine the cause But he opens the case shews the cause sets their sins in order before their eyes and makes known the dangers they lie in by a Proclamation Cry aloud spare not lift up thy voice like a trumpet Isa 58.1 and shew my people their transgression and the house of Jacob their sins Such therefore are only fit for Gods people who can cry aloud and spare not Spare not For 1. Love Or 2. Fear Spare not for love Not for love of any Open rebuke is better than secret love Pro. 27.5 Not for love of money or reward lest it be said to thee as Simon Peter said to Simon Magus Thy money perish with thee For he that hath my Word saith the Lord let him speak my Word faithfully Not adde not diminish not put false glosses thereon Cursed be such Revel ult Jer. 23.28 Spare not Spare not sin spare no sin cry against all When the Lord brought the Israelites into the land of Canaan he gave them charge not to leave a mothers son of them alive They did not so they spared them but God spared not them when they fell into their Idolatry So God will not spare to plague those Messengers of his that spare to cry against sin and to cut it from off the earth Woe be to them saith the Prophet that sow pillows under all elbows Ezek. 13.18 Who say peace peace when there is no peace Jer. 16.14 for there is no peace saith my God to the wicked These like Hananiah make the people to trust in a lye Jer. 28.15 causing them to erre But Gods true Prophets and Messengers are against all sin and sinners without sparing or excepting any For Gods Word is in them as it was in Jeremy His Word was in my heart as burning fire shut up in my bones and I was weary of forbearing I could not stay cap. 20.9 It was Christs speech to the Pharisees concerning his Apostles If these should hold their peace or spare speaking the stones would cry out Therefore beloved Brethren cry aloud spare not cap. 62.1 Imitate that Angelical Doctor and Evangelical Prophet Isaiah For Zion's Jake I will not hold my peace and for Jerusalem's sake I will not rest until the righteousness thereof go forth as brightness and the salvation thereof as a lamp that burneth And again I have set watchmen upon thy walls O Jerusalem which shall never hold their peace day nor night Ye that make mention of the Lord keep not silence Spare not for fear Fear not little flock Be not afraid of their faces for I am with thee to deliver thee Jer. 1.8 Do they contend with thee do they condemn thee fear not spare not He is near that justifieth thee who will contend with thee Tua causa erit mea causa as the Emperor said to one so saith Christ to all his servants Causa ut sit magna magnus est actor author ejus neque enim nostra est saith Luther to Meloncthon Isa 50.8 Do they reproath thee do they revile thee Fear not spare not Be not dismaid at their reproachings or revilings Isa 51. Do they despise thee Fear not spare not He that despiseth you despiseth me and he that despiseth me despiseth him that sent me saith our Saviour Luk. 10.16 Do they forbid thee beat thee do they seek to stone thee as they did Christ as they did Paul and the rest of the Apostles Fear not spare not but be like blind Bartis meus who the more the people charged him to hold his peace the more he cryed a great deal Mar. 10.48 Do they say they 'll kill thee Fear not spare not they may kill the body but cannot the soul Remember The righteous are bold as a Lion that turns not away at any Ministers as Luther said of Historians must have the hearts of Lions Thou shalt have thy reward Vincenti corona To him that overcometh will I give a crown Rev. 3. And they their punishment for Qui vos tangit pupillam oculi mei tangit He that toucheth you or any of mine toucheth the apple of mine eye Zach. 2.8 Touch not mine Anointed and do my Prophets no harm Psal 105.15 Do they provoke me to anger saith the Lord Do they not provoke themselves to the confusion of their own faces They do they do Witness the Primitive times wherein such as envied or hindred the prosperity of Gods Church never prospered Pharaoh sunk in the Red sea like a stone Ahab Elias enemy was shot with an arrow and died Nebuchadnezzar grievously punished Antiochus Epiphanes died in most miserable torments Herod the Great Christ's enemy perished with a lousie disease Herod Antipas that put John Baptist to death overcome by

Bernard Bern. But the Spouse in the Canticles saith that the Pillars of the Church are made of Marble standing on Bases of gold made of Marble therefore strong made of Marble standing on Bases of gold therefore glorious to behold Such the Apostles glorious for their good life for their constancy in faith thus many glorious things are spoken of thee O City O Church of God I may say Helcath-●azzurim O thou field of strong men many glorious things are spoken of thee Solomon erected two Pillars in the Porch of the Temple that on the right hand he called Jachin that is he shall establish that on the left hand he called Boaz in it is strength by the first is meant if you believe Hugo Peter by the last Paul but give me leave to say all Christ's Apostles were like these two Pillars against the assaults of Satan for the gates of hell did not could not prevail against them shall not cannot against Gods faithful messengers Therefore Elias was called the Charets and horsemen of Israel that is Israels strength So God said unto Jeremy Jerem. 1. Behold I have made thee this day a walled City and a Pillar of iron And besides Pillars I may call the Apostles Lions like those two that stood besides Solomons throne for strength and beauty As strong so high like Kings high and mighty 1 King 10. high like Saul higher by head and shoulders than any other people by head for the understanding the mysteries of Religion by the shoulders to support them near heaven the higher the Pillar the nearer heaven Mighty like Sampson that they may pull down the rotten pillars of the adversaries on their head High to see over being overseers of Gods heritage Mighty because ordained to pull down the strong holds of Satan casting down imaginations and every high thing that exalteth it self against the knowledge of God Nemo sibi de suo palpet qu●sque sibi Satan est and bringing into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. High belonging to the most High they must reach to heaven over Nations over Kingdoms Jer. 1.10 Mighty not in Word only but in power and much assurance 1 Thes 1.5 Hence they are called able Ministers 2 Cor. 3.6 Thus they were and Gods Ministers are as the people of Canaan in respect of the Israelites Deut. 1.28 greater and taller than they who is able to stand before them But let not this make them high-minded for the greater a man is the more he ought to bow down under mercies and humble himself The authority of the Gospel must not be defended with high looks they must not look big about them on the businesse lest the pestilence of Ambition creep in among the Evangelical vertues saith Erasmus on John 6. Erasmus in Joh. 6. Therefore though great and high yet humble like unto Piramids seeming smallest where highest Thus Paul in nothing I am behind the chiefest Apostles 2 Cor. 12.11 here 's his greatnesse here 's his height though I be nothing here 's his humility here 's his lowlinesse He is something he is nothing riddle me this Of this after The Pillars of the Tabernacle were upright so as also the Pillars of Solomons Temple So were the Apostles so must Ministers Paul said unto the lame man stand upright on thy feet the Lord said unto the Levites thou shalt be upright and sincere with the Lord thy God upright fide conscientiâ holding the mystery of the faith in a pure conscience Hence proceed purity of doctrine 1 Tim. 3.9 good endeavour conscionable diligence good example not to be carried away with diverse strange doctrines Heb. 10.23 but holding fast the profession of our faith without wavering for he that wavereth is like a wave of the Sea Jam. 1.6 driven with the wind and tossed Upright in faith without bending either to the right hand or to the left left they fall and great be the fall of them for by faith ye stand 2 Cor. 1.24 From my former speech I deduce this consequence we may make these Pillars our pillows as Jacob made the stone his Gen. 28. where we may lie down secure sleep quietly without disturbance rest comfortably without annoyance Malè cubans suaviter dormit faeliciter dormiat Here we may find what Jacob found where he lay the gate of heaven I mean Christ I am the door saith he Now let us make this use that we maintain and not budge from the doctrine of the Apostles Take heed faith the Lord Adpenuitatem benefitiorum necessariò sequitur ignorantia sacerdotum Panormkan that thou forsake not the Levites as long as thou livest on the earth Deut. 12.19 Would therefore Papists know our Religion Would they know the Judge of all controversies We produce all the Apostles as witnesses of our Religion every Apostle as a several Pillar and all of them together as an heap on whose doctrine we rely This again is our confession this our profession as Jacob said unto Laban concerning the Pillars that they erected Gen. 31.51 So say we of all and every one of these Pillars behold this heap and behold this Pillar which I have cast betwixt us this heap be witnesse and this Pillar be witnesse that I will not passe over this heap to thee and that thou shalt not passe over this heap unto me for harme If you would know the reason take it their words are Gods words Gods Oracles No buckram * Of Rome Bishop of them all no Jesuites Knights of the Post can passe currant without Gods warrant Thus saith the Lord. In a word let me use a word of exhortation I direct it to such as be Ministers indeed be strong and beautiful in life and doctrine for how beautiful are the feet of those that bring the glad tidings of salvation be upright in faith and a pure conscience awake awake put on thy strength O Zion Isa 52.1 put on thy beautiful garments O Jerusalem and as they so shall we be Such honour have all his Saints Psal 149.9 I cannot passe over these Pillars yet yet I will not stay long on them We read that the Lord went before the Israelites in a pillar of cloud by day Exod. 13.21 So doth he now this blessed day this Sunshine of the Gospel go before us in a cloud of Witnesses Prophets Patriarchs Apostles we are compassed about with a great cloud of witnesses Heb. 12.1 We read also the Lord went before them in a Pillar of fire he goes before us in the Apostles as in Pillars of fire that give light unto us in this night of sin this vale of misery this shadow of death John Baptist was a burning lamp and the Apostles were the light of the world faith Christ Suâ fide sua doctrinà suis operibus luminaria facts sunt By their faith by their doctrine by their works they were made stars

you The worldlings fear disturbeth the souls quiet and putteth the conscience in a manner out of frame But Jacobs fear which is the fear of God is that to which with David we must be ever devoted Psal 119.38 For take it upon the word of a King Holy and reverend is his Name Psal 111.9 Last of all The setled Christian must fear the Highest Power but as a son a father from whom with Adam he must not flie and quiver 'T is for a godless heathen Emperor through the horror of a guilty conscience to run under a bed at the noise of thunder Gods voice 'T is for a proud Felix to tremble when the last Judgment is urged 'T is for a Simon Magus his heart to quake when rebuk'd for the desire of a Simoniacal purchase It did well enough become desperate Judas in an humour to hang himself out of the way for his treachery to his innocent Master fear and despair did drive him to his wits end But he that is confirm'd in Christianity is of a far better resolution and more gracious temper If he offend as who doth not he is not as are some ungodly high-minded but hath learn'd of the Apostle rather like a good child to fear Nor as others hopeless but is both an importunate suiter unto Heaven for mercy and withall zealously addicted to Pauls exercise Act. 24.16 which is to have a good conscience void of offence toward God and toward men In one word From Jacob's fear in coming unprovided into that place which he imagined to be the house of God Learn we when we come into the house of God Eccl. 5.1 as the Preacher warns us to keep our feet from rushing unadvisedly into it our ears from listning to what doth not become it our tongues from uttering any thing rashly in it our heart from hastily conceiting either superstitiously or prophanely of it the whole man from unreverently abusing it 't is the gate of Heaven And here I make a stand God in mercy grant us his Peace to settle our unquiet minds his Spirit to rule our untamed hearts his Joy to solace our afflicted souls his Grace to rectifie our disordered passions his Fear to restrain our unruly wills That by his Peace we may rest in quiet to his Spirit we may yield obedience with his Joy we may be ever cheered in his Fear we may live and die to live with him for ever To whom Father Son and Holy Spirit be ascribed all honour and glory by Angels by men in heaven in earth world without end● Amen ORDINE QVISQVE SVO OR THE Excellent Order 1 COR. 11.3 But I would have you know that the head of every man is Christ and the head of the woman is the man and the bead of Christ is God GOD is the God of order and he will have not only some things but all things done in order he commands order commends order delights in order and will have order both in Substantials and Circumstantials in Reals and in Rituals 'T is the Devil who is the Author of disorder and confusion he knows if order go up his Kingdom must go down and therefore he doth his utmost to hinder it Omne ordinatum pulchrum Cant. 6.10 Order is the glory of all Societies A well-ordered Family Army City are comely sights It makes the Church fair as the Moon clear as the Sun and terrible as an Army with banners Hence God hath set an Order in heaven an Order in Hell an Order amongst Angels an Order amongst the starres an Order amongst Rational creatures an Order amongst sensitive Creatures the very Bees have a King and ruler over them And as it is the glory so it is the safety Take away this and we shall be all in confusion if there were not an Order in the Sea it would over flow the land and drown all The air would poyson us the creatures destroy us and every man would destroy another It s good then or every man to be bound the best are but in part regenerate and being left to themselves may fall into dangerous sins and errors shall therefore insist upon that which is here by the blessed Apostle propounded viz. A pattern of the most excellent Order This Portion of Divine truth is divided into three heads 1. The head of every man which is Christ 2. The head of the woman which is the man 3. The head of Christ which is God For the First The head of every man which is Christ No man is excluded from subjection unto him in regard of his universal dominion and that imperial power by which he ruleth all creatures after which manner he is the head of every wicked man also and of the Devils themselves which thing they do beleeve and at which they tremble But yet in a more peculiar manner and crytical sence he is the head of every man that is elected to life in regard of his special dominion called Dominium officii the dominion of his office whereby he ruleth in the Church of God in which manner he is the head of every man only that is a lively and real member of his mystical body inseperably united unto him by the inviolable bond of the spirit of grace whether he be Jew or Gentile Barbarian or Scythian bond or free rich or poor Whereupon issues this consequence that Christ being the head of every true member of the Church He is also the head of the whole Church Concerning which these two points are to be handled 1. According to what nature 2. In what respect Christ is the head of the Church As for the first point Christ is the head of the Church according to both natures both his divine and humane both which are two springs whence do flow several Observations In that Christ as God is head I Observe 1. The perpetuity of the Church the gates of hell shall not prevail against it 2. That with all reverent respect obedience is to be rendred by us to Christ in all things 3. That albeit Christ be ascended to his Father and our Father to his God and our God yet is not the Church left destitute of an head on earth for heaven and earth is fil'd with the glorious Majesty of his Deity and the Church with the special presence of his Spirit In that Christ as man is head of the Church I Observe 1. That his affection to us is intimate the sence of our miseries in him accute and he most prompt and inclind to help us in all extremities 2. That we may solace our selves wipe away all teares from our eyes and banish all sorrow from our hearts for that nothing is left Satan to triumph for over us being that Christ in our nature hath overcome Satan As for the second point In what respects Christ is the head of the Church My meditations are grounded upon the relation which the head hath to the members and this consists 1. In a