Deut. 8.10 The fed hawk soon forgets her Master Therefore when thou shalt have eaten and be full then beware lest thou forget the Lord. Let us be careful we forget not Gods word neither let slip any one sermon without some profit There are several helps to memory Attention Men remember what they heed and regard Attend to my sayings saith wisdom keep them in the midst of thine heart that is in such a place where nothing can come to take them away Where there is attention there will be retention the memory is the chest and Ark of divine truths and a man should see them carefully locked up Affection That 's a great help to memory men remember what they care for Delight and love are ever reviving and renewing the object upon our thoughts Application and appropriation of truths We will remember that which concerneth our selves Hear this and know it for thy good This I must remember for my comfort Meditation This is a covering of the word that the fowles of the air do not snatch it from us As an apple which is tossed in the hand leaveth the odour and smell of it behind so often revolving the word upon the thoughts Mary kept Christs sayings and pondered them in her heart Conference with others The Disciples that travelled to Emmaus conferred together The Bereans that came from St. Paul his sermon took their Bibles and conferred together Many eyes see more than one that which one hath forgotten another may remember Repetition will be as a nail to fasten the things we have heard Prayer Our corporal meat will do us no good except God bless it no more can the food of our souls And beg the Spirit of God whose work it is to bring things to our remembrance And observe the accomplishment of truths such occasions observed will make old truths come to mind afresh Practise Christians can remember the circumstances of that sermon In sucoum sangâ—inem by which they get profit This is the digesting of our spiritual meat and the converting of it into our substance It is never our own truly and indeed till it be practised Therefore we ought to give the more earnest heed to the things which we have heard Heb. 2.1 Nè praeteâ—flâ—amus lest at any time we should let them slip Abstinence Nature is contented with a little Natura pauâ—is contenta For who perceiveth not that at all things are seasoned by the desires Darius in his flight when he drunk of the water that was dirty and polluted with dead Carkasses affirmed he never drank sweeter or more pleasant The reason is because he never abstained from drink untill he was thirsty Cicer. Quest. Tusâ— It is necessary that every one be so far forth continent as may destroy the vices not the flesh for oftentimes in the pursuit of the enemy Greg. therein we kill the Citizen whom we love And oftentime while we do as it were spare our fellow-Citizen we further the enemy in the skirmish Abstaine from all appearance of evil 1 Thes 5.22 Testimony Testimonium est fallibile in fide humanâ in fide divinâ infallibile The witnesse of the Holy Ghost is the work of faith the witnesse of our spirits the sense of faith wrought This is better felt by experience than expressed by words known altogether and onely to them that have it The state of Gods children is full of sweet certainty and assurance he that having a cause to be tried and hath two sufficient witnesses doubts not of the day Now Gods Children have two witnesses Omni exceptione majores 1. Their own spirit which is not to be condemned for if conscience a natural thing be a thousend witnesses much more the spirit which is a supernatural power given of God 2. The Holy Ghost which cannot deceive or be deceived witnesseth with our spirits Besides what an honour is this to the Saints that the Holy Ghost should bear witness at the bar of their consciences There are several wayes of bearing witnesse to Christ 1. By openly publishing the truth of Christ promulging of the Evangelical truths concerning the Messiah 2. By leading lives answerable to the Christian profession holinesse and uprightness of conversation doth attest and credit the Doctrine of Christ 3. By suffering especially death it self for Christs cause and the Gospels To such the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is eminently applied Under the law one witnesse was allowed sufficient in case of Religion Deut. 29.16 17. Malitia tua te adduxit ad mortem non nos Lyran. Vâ—erque Diabolum habet isle in linguâ ille in aâ—re Dav. Detractores Canini dentes Diaboli Paâ—isien But two were required in civil cases Cap. 19.15 Witnesses of old were wont to put their hand upon the head of the offendor and say It is thy own wickednesse which condemns thee and not we We may neither raise an evil report nor receive it neither be the tale-bearer nor tale-hearer The one carries the Devil in his tongue the other in his ear Not only those that make a lye but those that love it when it is made to their hands are shut out of heaven Rev. 22.15 Every man hath two great witnesses either for or against him 1. Conscience within him 2. God above him Other faculties may rest but no passage shall be able to scape the record of conscience Conscia mens ut cuique sua est Ovid. ita concipit intra Pectora pro facto spemque metúmque suo This is Gods deputy-judge holding court in the whole soul bearing witnesse of all a mans doings and desires and accordingly excusing or accusing absolving or condemning comforting or tormenting But yet the witness of God is the most desireable witness The witnesse we have on earth is nothing worth unless we have a witnesse in Heaven If we have not the inward witnesse of our own conscience it is little advantage though we have a thousand outward witnesses Conscience is more than a thousand witnesses but God is more than ten thousand consciences As the witnesse of good men is more desirable than the witnesse of all other men and the witnesse of a good conscience is more desirable than the witnesse of good men so the witnesse of God is more desirable than without which we cannot have it and with which we shall have it the witnesse of a good conscience Job 16.19 Behold my witnesse is in heaven and my record is on high Contemplation A contemplative life without practice is like unto Rachel Jacobs wife beautiful and bright-sighted but yet barren It is good therefore to have Rachels beautiful face to be seconded with Leah's fruitful womb If ye know these things happy are ye if ye do them John 13.17 Consideration Cras tibi respondebo said Melanchton to his adversary Eccius It is but little that can be learned in this life without due and deep consideration which is an
the people of God Adam took his wife the first day of their creation but knew her not till after the fall Lots daughters were espoused yet had not known man And Mary was betrothed unto Joseph and yet a pure Virgin And amongst the Heathens they had their espousals The custome was for the spouse to be brought to her husband Virginem magis laudando quà m vâ—uperando consundas Ter. her head being covered in token of her shamefastnesse and chastity Thus Rebekah Gen. 24.65 Herein saith one upon that place that of the Poet held not Fastus inest pulchris sequiturque superbia formans Contracts amongst the Romans were called sponsalia à spondendo because in them each did promise other to live as man and wife Godw. Antiq. The manner of contracting was commonly thus They did for the greater security write down the form of the contract upon tables of record as appeareth by Juvenal Si tibi legitimis pactam junctumque tabellis Satyr 16. Non es amaturus Conscience is to be made of contracts Nuptias facit consensus non concubitus saith the lawyer And in Scripture the bethrothed virgin is called a wife and the violation of it punished as adultery Deut. 22.23 24. The Lord is witnesse between such Mal. â— 14 and it is the Oath of God therefore let such take heed how they deal treacherously Servant Servus est nomen officii Esse dominos servos introductum est in orbe propter peccatum Dixit Deus dominamini piscibus maris volatilibus coeli bestiis terrae non verò dixit dominamini hominibies Gen. 9.25 Si enim non esset peccatum non esset servus nec subditus Nec Scriptura meminit de servis nec dominis usque ad tempus Noe cùm injecit maledictionem Chamo Maledictus Cham servus servorum erit fratribus suis Hinc maximus peccator Papa cujus titulus est Servus servorum In which title not without the providence of God he will needs be Cham's successor Sin brought in servility Peccatum ubi intravit libertatem perdidit corâ—upit potestatem naturae datam Chrys Hom. 29. in Gen. and the subjection of man to man In the state of innocency there was a dominion granted to man over the beasts but there was no dominion granted to him over man In the state of integrity relations should have continued but subjection should not have been found only that natural subjection of children unto parents but as for civil subjection there had been no such thing in the world Before man forsook the service of God he needed none to serve him Service comes in by sin and the increase of it by the increase of sin As we see when Cham was so vile as to forget the duty of a son he is set below or in the worst condition of a servant A servant is one that is not at his own dispose but at the call and beck of another So the Centurion describes a servant Mat. 8.9 Servants are not sui juris in their own power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but at the word of another Therefore Aristotle calls servants living tools or instruments to be used and imployed at the discretion of their masters Bernard observes that Inferiors duties are first described in Scripture because 1. They are less willing to subject themselves 2. They should be readier to perform duty than to expect it 3. Hereby they shall win upon their Superiors who will lie the heavier upon them if there be strife who shall begin Servants must be subject to their Masters three ways To their 1. Commandments 2. Rebukes 3. Restraints It was a bad saying of him in Plautus Ego non servio libenter herus meus me non habet libenter tamen utitur me ut lippis oculis Apelles painted a Servant with Hinds feet to run on his Masters errands with Asses ears and with his mouth made fast with two locks to signifie that he should be swift to hear slow to speak But too many servants are contrary having heavy ears lazy hands and long tongues The Apostle giving rules among other relations to servants charges them Tit. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be obedient to their own masters and to please them well in all things not answering again But is it a fault for a servant asked a question to make an answer No it were a fault not to answer Silence is sometime a sign of consent but such silence is rather a signe of contempt Not to answer when called is incivility in most and it is undutifulness in some If a servant answer not when he is called he forgets what his calling is The Apostle forbids servants some kind of answering There is a twofold answering 1. By way of submission or an answer of obedience When masters give lawful commands servants must give answer by submiting And indeed Coming and Going and Doing are the best language of servants 'T is most comely when they speak with their feet and make answer with their hands 2. By way of contradiction or an answer of reluctance When a servant being reproved for a fault his spirit doth rise and return against his master Or if he be directed to do any warrantable work he contradicts or murmures at the orders he hath received chatting or thwarting in stead of addressing himself to the fulfilling of them This is the answering again reproved as a fault in servants which is rather gainsaying than answering Servants obey in all things your masters according to the flesh not with eye-service Colos 3.22 as men-pleasers but in singleness of heart fearing God Steward A man may play the bad Steward three wayes viz. By 1. Getting wrongfully 2. Keeping basely 3. Spending unlawfully Stips pauperum thesaurus divitum Non enim tuum fortunâ— quod fecit tuum was the saying of the good Emperor Tiberius Constantius The rich mans treasure is the poor mans stock He that is faithful in that which is least is faithful also in much Luke 16.10 And he that is unjust in the least is unjust also in much Friend A true Friend admits no change except he whom he loveth change from himself Extremity doth but fasten him D. H. whiles he like a well-wrought Vault is the stronger by how much the more weight he bears When necessity calls him he can be a servant to his equal with the same will wherewith he can command his inferior And though he rise to honor yet he forgets not his familiarity And when his friend is dead he accounts himself but half alive He hates to enjoy that that would do his friend more good His bosom is his friends closer where he may safely lay up his complaints doubts fears He is so sensible of anothers miseries that when his friend is stricken he cries out as one affected with a real feeling of pain He steals the performance of a good office unseen Dimidium animae
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
thou not cease to pervert the right wayes of the Lord Meekness Since the fall graces are best known by their contraries Meekness excludeth 1. Wrathful fierceness 2. Proud stubbornness 3. Contentious wrangling It includeth 1. Humility 2. Tractableness of spirit Or an ingenuous not culpable facility Such a one was Moses Numb 12.3 So free from passions if Josephus may be beleeved that he knew no such thing in his own soul he onely knew the names of such things and saw them in others rather than in himself Diogenes the Emperour taken by the Turks being brought before the Sultan Turk Hist fol. 10. and humbling himself in such sort as best beseemed his heavy fortune The Sultan presently took him up and thus cheerfully spoke unto him Grieve not noble Emperour Vt generosi nobiles equi meliùs facili fâ—aenu reguntur sic natura hominum c. said he at thy mishap for such is the chance of war over whelming sometimes one sometimes another neither fear thou any harm for I will use thee not as a Prisoner but as an Emperour Fierce ruffianly spirits do not become christianity no more than the wolves would the lambs bosome It was not the shape of a bird of Prey in which the Spirit appeared but a Dove Felle columba caret rostro non cadit ungues possidet innocuos Meeknesse is the best Christian temper The world counteth it an effeminate softnesse God counteth it an ornament A Christians words and carriage should be like the waters of Siloe at the foot of Zion that ran softly Quid pulchrius est quà m vivere optantibus cunctis Senec. The more true wisdom the more meek Men that are but morally wise we see are so much more the heavenly wise are lesse angry and more humble Blessed are the meek for they shall inherit the earth Mat. 5.5 Perversness There is Perversitas 1. Verbis 2. Factis Against both which that is an excellent prayer of Zuinglius viz. Deum Opt. Max. Precor ut vias nostras dirigat ac sicubi simus Bileami in morem veritati pertinaciter obluctaturi angelum suum opponat Epist lib. tertiâ— qui machaerae suae minis hunc asinum inscitiam audaciam dico nostram sic ad maceriem affligat ut fractum pedem hoc est impurum illicitumque carnis sensum auferamus ne ultra blasphememus nomen Domini Dei nostri A man shall be commended according to his wisdom Prov. 12.8 but he that is of a perverse heart shall be despised Goodness Referred to man it is that unperfect agreement of all our faculties and powers with Gods will or integrity of heart and manners As also that quality whereby men become beneficial and helpful to others after Gods example This is created goodnesse Those who have hearts full of goodness and lives full of good works shall not misse of a full reward Abbat de mendâ—â—â—o Vbi benè est vestigia premito ubi malè cautus aversare I my self am perswaded of you Rom. 15.14 my brethren that ye also are full of goodness Ever follow that which is good 1 Thes 5.15 both among your selves and to all men Wickedness There are some who are called civil honest men and many conceit that these are good men and not a few that these are in a middle state between good and evil but the truth is there is nothing between a godly and wicked man no medium of participation between these extreames Good and evil in a remiss degree may mingle in the same subject but no mans person is in a middle state between good and evil Scripture sets all men in two orders to shew this division runs through the whole world Eccl. 2.9 He is to be numbred among the wicked 1. In whom sin reigneth He yielding ready and free obedience to it as to his natural Lord. 2. He that is a customary sinner or driveth a trade in sin Instead of pleading against sin which a godly man doth pleading for it And instead of making prepuration to resist the lusts of the flesh making provision for the flesh to fulfil the lusts thereof 3. A wicked man preserves in himself a purpose to sin whiles he seems to pray and protest against it as Aug. before his conversion He may put up prayers against sin but he puts up no desires against it As sinful custome is the rode of his life so sinful purposes are the rode of his heart Isa 56.12 Ezek. 11.21 4. Wickednesse carries fulnesse of consent in sin Olim haec meminisse juvabit A wicked man may have many checks at sin and some motions to good from his conscience but he hath none from his will so that as he is taken captive at Satans will 2 Tim. 2.26 So also at his own will The Devil takes him captive when he pleaseth and he is pleased to be taken captive by the Devil 5. Where there is wickednesse in sinning there is delight in sin Pure delight in sin is impurest wickednesse To delight in sin as sin is inconsistent with any degree of grace There is both industry and also Art in wickednesse some are curious and exact in shaping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polishing and setting off their sin So the Holy Ghost intimates Rev. 21.27 To work an abomination or a lye is more than to do an abomination or to tell a lye It notes a person not onely industrious but also crafty Or as the Prophet speakes wise to do evil Jer. 4.22 So that wickednesse denotes not ordinary but great sin for though every wicked man be a sinner yet every sinner is not properly a wicked man It 's a fearful signe of a man given over by God to be forward eager craftily and coveteously sinful so was Judas who having left the Lord the Lord left him And if the Lord once leave us fire shall sooner cease to flie upward than we shall cease to pursue sin with greedinesse and in this pursuit shall be as little able to stay our selves as a man running down a steep hill that cannot recover himself till he come at the bottome It was given in answer to a godly man who desired to know of God why Phocas was set up for the Emperour because there could not be a worse man found and that the sins of Christians required it Lipsius maketh mention of one Tubulus about Tullies time who was so desperately wicked Hest 7.6 Pessimus isle Vt ejus nomen non hominis sed vitii esse videretur That his name seemed to be not the name of a man but of wickednesse it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one was Haman a very breathing Devil Bipedum nequissimus as wicked a man as went on two legges a Merum scaelus a man made up of mischief Young serpents may be more dangerous than old ones because not so much feared So many little evils be Senec. If onely one be sick
Complices and Judas the Traitor Yea there was one Bruno found that wrote an Oration in commendation of the Devil who hath given him his reward no doubt by this unless he recanted that monstrous madness These unjust men of violence may prosper for a while And God suffers it to be so 1. That men may have opportunity to discover themselves what they are 2. To make them more unexcusable for being what they are Hence such as will not let God rest yet God lets them rest Though they would throw God out of Heaven if they could yet he will not throw them out of the Earth though he can But yet mark the issue when we come to see the opening of Gods hand It 's a sad thing for men to feed upon those murthering morsels of sin which they must even be disgesting in hell We may not wrong or rob any man either by force or fraud directly or indirectly Mr. Perkins makes mention of a good man who being ready to starve stole á Lamb And being about to eat of it with his poor children and as his manner was afore-meat to crave a blessing durst not do it but fell into a great perplexity of conscience acknowledged his fault to the owner and promised restitution if ever able to make it Samuel could say 1 Sam. 12.3 Whose oxe have I taken or whose ass have I taken or whom have I defrauded whom have I oppressed It were well such innocency could be found in men now adayes We have bee full of plundering and spoiling one another yea many have been spoiled of all they had A poor mans livelihood is his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—oâ— victum substantiam Mar. 12.44 Luk. 8.43 He is in his house as a snail in his shell crush that and you kill him quite God therefore who loves Par pari referre to pay oppressors home in their own coin will have life for life if they may escape so Pro. 22.23 and not be cast to hell among those cruel ones Oh that these Cannibals would think of this before the cold Grave hold their bodies and hot Hell hold their souls I shall conclude with telling you what David saith Psal 140.11 Evil shall hunt the violent man to overthrow him That is Certain ruine abides the violent man One judgment of God or other will hunt him like a wild beast till he be overthrown Yea his own violent dealings shall come upon him and overwhelm him Thou shalt not steal Exod. 2â— 15 Isa 33.1 Wo to thee that spoilest and thou wast not spoiled When thou shalt cease to spoil thou shalt be spoiled Trust not in oppression Psal 62.10 become not vain in robbery Vsury Erubescit Vsura nomen Usura dicitur quasi usu ara i.e. usuâ— aris est commodum certum quod propter usum reâ— mutuatae recipitur sed lucrum non erubescit In Usury three things are considerable 1. Lending 2. Gaining 3. Covenanting Tolend money for gain Vsura est lucrum quod accipitur solius mutuationis causâ Ursiâ— interposita pactionâ— that is Usury It is gain taken meerly for the lending of a thing Herein it 's conceived lies the formality of it viz. the covenanting agreeing and contracting to have so much for what is lent Gregory Nyssen gives this character of an Usurer comparing him to one giving water to another in a Fever which doth him no good but a great deal of mischief So he seems for the present to relieve his brother but afterwards greatly â—â—â—ments him Another thus An Usurer is an exacting Creditor Qui nullum diem gratis occidere creditori permittit His money is to Necessity like cold water to an hot Ague that for a time refresheth but prolongeth the disease The Usurer follows his Debtors as Eagles or Vultures do an Army to prey upon the dead corpses Men come to him as birds to an heap of corn they desire to seed but are destroyed in the neâ—s He loves no labour but lives a sedentary life his Pen is his plough Parchment his field Ink his seed and Time his rain to ripen his greedy desires This man hath no excuse for hard-heartedness for where can he cast his eyes that he beholds not objects of charity Usually he is as unwilling to part with what he hath unjustly gotten as what he hath good title unto As is the proverb or rather fable of the young Kite that thought she had vomited up her own guts when it was only the garbage of some other fowl that she had hastily swallowed and was not able to digest The Usurer saith one breeding money of money to the third and fourth generation proves like the Butlers box which at length draws all the Counters to it Agis the Athenian General Pluâ— set fire upon all the Usurers books and bonds in the Market-place than which fire Agesilaus was wont to say he never saw a fairer Aristotle in one page condemneth the Usurer and the Dicer Ethiâ— l. 4. c. 1. and yet some Christians blush at neither Many are the evasions which men have framed amongst the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguishing biting Vsury from toothless Vsury But both these are condemned Hzek 18.8.13 And no man of note in all Antiquity Jews and Manichees excepted for one thousand five hundred years after Christ hath ever undertaken the defence thereof neither is there any ground in Scripture for that distinction Indeed whereas mention is made of biting Usury it telleth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Usurers are Men-eaters Psal 14.4 Like Pickrels in a pond or Sharks in the sea that devour the lesser fishes These Ostriches can digest any metal especially Money I conclude There is no footing for Usury in the Word of God Ab hoc usâ—ram eâ—ige quem non sit crimen occidere Ambrose Vel minimus fâ—uctus expecuâ—iâ pâ—rcipinoâ— potest sine Dei offensione proxiâ—â— injuriâ Calv. Fanus est animae funus It rather makes void three great rules which our Lord and Saviour hath given us in the Gospel Read them and ponder them Mat. 7.12 Luk. 6.35 Heb. 13.5 Let men therefore take heed how they meddle with Usury seeing there is such a cloud of witnesses against it and not trust to a distinction of mans brain making biting Usury unlawful and other Usury lawful lest by this distinction they get money in their coffers and lose their souls at last For as Alphonsus saith Such gain is the sepulchre of the soul and he must not sojourn in the Tabernacle of the Lord that puts his money to usury And surely it 's an ill Trade that excludes a man from Heaven Lord who shall abide in thy tabernacle who shall dwell in thy holy hill Psal 15.1 Vers 5. Exod. 22.25 Neherâ— 5.7 10. He that putteth not out his money to Vsury If thou lend money to any of my people that is poor by thee thou shalt not be to him as an
to the lustre or brightness in gold Godliness to the weightiness or that propension in it which in the motion of it carries it toward the center Holiness respects the nature and quality of the action and engageth to a serious and zealous rectitude in these Godliness respects the end of the action and carries the agent in his intentions herein upon God Besides they are different in their nature in that Holiness is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never Godliness He is often said to be holy never godly And the holy Apostle exhorts to these as to two several graces 2 Pet. 3.11 Yet they are never divided in their subject For the holy man is stirred up of God to make God and his glory the soveraign end of all his ways which is Godliness To promote Holiness in the world God useth various engines viz. Precepts or commands Lev. 11.44 45. Motives and arguments 1. God himself is holy and he would have men communicate with him in his darling attribute 2. Men and women are brought into a capacity of being holy by the death of Jesus Christ 1 Pet. 1.17 3. God hath made many great and precious promises unto it wherein he stands engaged to the sons and daughters of men 2 Cor. 7.1 4. God is unable to bear the world in an aversness from holiness Heb. 1.14 5. The beauty and glory of it hence often called by that name 2 Cor. 3.18 Eph. 5.27 6. The peace it brings 7. And joy it begets Examples The Scripture in the memory of those that were holy seems to embalm them with honour to posterity on purpose that being preserv'd the world by them might learn and follow holiness in all succeeding generations It hath the superscription express and image of the glorious God upon it What manner of persons ought we to be 2 Pet. 3.11 in all holy conversation and godliness Civility As there are some things that glister but are not true Gold so some things shining which are not true Grace Civility and Morality are far from true Sanctity Yet herein it is not only possible but easie to mistake Learn therefore to difference them Civility and Morality hath respect only to the outward carriage and comportment but true Sanctity hath respect chiefly to the heart searching into the secret corners the very spirit of the mind So did good David when he prayed Cleanse thou me from secret faults That teacheth a man to avoid gross vices notorious offences scandalous enormities But it is only Holiness which causeth a man to make conscience of the least sins as well as the greatest Serm. 1. de Sp. â— To which Bernard saith excellently Hanc sollicitudinem non facit nisi Spiritus Sanctus qui ne minimam paleam intra cordis quod possidet habitaculum patiatur residere Holiness inlightens a man to look on the same sins which Morality and Civility discovereth with another and a cleerer aspect since whilst the Civil person only abhors them as enemies to his good name and the Moralist as repugnant to reason the Holy man loaths them as breaches of Gods law and offences to his Majesty Thus repenting David and the returning Prodigal looked upon their sins as against and before God Psal 51.4 Luk. 15.21 Civility restraineth sin but Holiness conquereth it Civility lesseneth the actings yet taketh not away the power whereas Holiness though not all at once yet by degrees subdueth the power of corruption Lastly This is the peculiar efficacy of true Holiness that it doth not only irradiate the understanding but inflame the will and affections with a love to God and zeal for his glory In which respect it is that they whom Christ purifieth to himself a peculiar people are said to be zealous of good works Tit. 2.14 The soul hath her senses as well as the body and these must be exercised Heb. 5.14 A Bristol-Stone looks like a Diamond We had need to try the things that differ that we be not cheated and so undone as many a man is by purchasing a counterfeit commodity at an unreasonable rate This I pray Phil. 1.9 10. that your love may abound yet more and more in knowledge and in all judgment That ye may approve things that are excellent Honesty By it generally all kind of duties are signified which men are mutually to practise one towards another without doing any uncomely or wicked thing An honest man had rather complain than offend and hates sin more for the indignity of it than the danger He hath but one heart and that lies always open All his dealings are square and above board he bewrays the fault of what he sells and restores the owner gain of a false reckoning He esteems a Bribe venemous and only to be gilded over with the colour of a Gratuity When his name is called in question his Innocency bears him out with courage His Conscience over-ruleth his Providence Finally he hates falshood worse than death He is a faithful client of Truth No mans enemy and it is a question whether more anothers friend or his own But contrariwise too many are like the Dragons of Armenia that have cold bodies and yet cast fire out of their mouths Like the Sea-fish which gapes as if she would swallow up the Ocean but being ript up and her entrails opened there is no water found in her belly Christians in shew Devils indeed In all godliness and honesty 1 Tim. 2.2 Liberty Deus operatur omnia in omnibus necessitate infallibilitatis non coactionis Zanar Metaph. Deus efficaciter in homine libero operatur sed tantùm abest quòd hac efficatia tollat libertatem quòd magis eam ponit voluntas non potest cogi servata sua natura Quia eâ—si Deus potest cogere voluntatem meam ut lucrem poenas meorum delictorum tamen hoc non esset ex vi meae voluntatis nec ex coactione intrinsica libera sed ex violentia intrinsicâ— impellentis Deus autem agere solet per concursum influxum naturam agentem modificantem ideo ei non infert violentiam Liberè operari dicitur dupliciter 1. Quoad electionem sic est libera quia potest eligere non eligere 2. Quoad executionem sic potest impedire ab extrinsico per multa impedimenta Quod probatur locis multis Scripturae Cor hominis disponat viam suam sed Domini est dirigere gressus ejus In homine reperitur triplex libertas 1. Prima dicitur libertas à culpa quia in libertate natura est non peccare 2. A poena quia possumus evadere angustias mala quibus premimur 3. A coactione in electione quia possumus liberè eligere Duas priores libertates per peccatum primi parentis amisimus si stemus in puris naturalibus solùm tertia libertas remanet Bern. de grat lib. arbitr Liberty though but bodily is such an inestimable good thing
a sweet savour behind it Wheresoever it comes it will procure favour of God and men When the name that the wicked have gotten shall rot the faithful shall be had in everlasting remembrance Therefore let us be all Zealous this way so shall we be renowned in this world Quà m magnus mirantium tam magnus invidentium populus est Senec. and eternally famous in the world to come Plato was once in such esteem that it was an ancient Proverb Jovem grecè loqui si vellet non aliter loquuturum quà m Platonem But the common people are apt to praise and dispraise with one breath Fame followes desert as the sweet sent doth the rose A man shall be sure to have both the comfort and credit of his worthy parts and practises In the Olympick games those that overcame Dignum laude virum Musa vetat moriâ— Hòâ—at did not put the garlands on their own heads but stayed till others did it for them That which had been much to a mans commendation if out of another mans mouth sounds very slenderly out of his own It is an hard thing to recover a mans good name if once lost It happened Lauâ— proâ—rlo sordescit in â—re that upon a time Fire Water and Fame went to travel together but before they set forth they consulted that if they lost one another how they might meet again Fire said where you see smoke there you shall finde me Water said where you see marsh or moorish low grounds there you shall find me But Fame said take heed how you lose me for if you do you will ran a great hazard never to meet me again Still the Euge of a good Conscience and Gods approbation is principally to be sought after Whose praise is not of men but of God Rom. â— 29 Merâ—t Caelum gratis non accipiam said the Jesuite before grace I had free will to it and when I had grace I deserved glory Satan had perswaded the Scottish Knox he had merited by his Ministery but that God brought to his mind those scriptures What hast thou that thou didst not receive And yet not I but the grace of God which was in me The Jewes of old did seek to be justifyed by their own works and these latter Jewes being asked whether they beleeve to be saved by Christs righteousness or not Answer that every Foxe must pay his own skin to the flear The Church of Rome seekes to be justified by her own righteousness and the righteousness of Christ They hold that Christs righteousness merits that our works should merit And Bellarmine saith De Iustif Opera sanctorum tincta sanguine Christi merentur that is the works of the Saints dipped in the blood of Christ do merit And truely that 's a slie and nice distinction of the Jesuites which they invented of late to make us beleeve that by the doctrine of merits they derogate nothing from the glory of Christ Indeed they say that we make satisfaction for sin and merit heaven yet it is not we that do it but Christ by us not our works simply in themselves but as dyed in the blood of Christ Our Merits are Christs merits and therefore they may deserve heaven I but Christ hath purged our sins by himself not by our selves he hath done it by his own blood immediately not mediately by our works dyed in his blood Therefore that is a meer delusion to mock the world withall Upon those word Heb. 6.10 God is not unrighteous to forget your work and labour of love The Jesuites say It is a world to see what wrything and wringing the Protestants make to shift off this place whereby it is cleer that good works are meritorious and causes of salvation If it be an unrighteous thing with God not to give heaven to our works then we have it not on meer mercy but of justice But we say It is just with God so to do not in regard of our merit Justum est ut reddat qui debet debet autem qui promisit but of his own promise They that came into the vineyard at the last hour had as much as the first yet not of merit but of Covenant It is an unrighteous thing for one to break his promise God hath promised to reward our works with eternal life therefore he should be unrighteous if he did it not yet we must not depend on our merits but on Gods promise ratified by an oath as he sheweth in the following words And for Opus operatum it is not sufficient so much as to acceptance with God because it is not enough to do a good work which God requireth at our hands but we must perform it in such a manner as the Lord requireth We must not only do bonum but bene Besides Merit is a meer fiction sith there can be no proportion betwixt the work and the wages It is well observed Coâ—â—on on Cant. Certum est nos facere quod faimus sed ille â—acit ut faciasmut Aug. Like as Roma is become Amor inversus that the Church in the Canticles is no where described by the beauty of her hands or fingers Christ concealeth the mention of her hands that is of her works 1. Because he had rather his Church should a bound in good works in silence than boast of them especially when they are wanting as Rome doth 2. Because it s he alone that worketh all our works in us and for us We do what we do but it is he that causeth us so to do St Paul is so directly against Popish justification by works that one saith both wittily and well The Epistle of Paul to the Romans is become the Epistle of Paul against the Romans Certainly those misled and muzled soules did worse than lose their labour Act. Mon. fol. 1077. that built religious houses Pro remissione redemptione peccatorum pro remedio liberatione animae pro salute requie animarum patrum matrum fratrum sororum c. These were the ends that they aimed at as appears in stories The Papists think that as he that standeth on two firm branches of a tree is surer than he that standeth upon one onely so he that trusteth to Christ and works too is in the safest condition But 1. They are fallen from Christ that trust to works 2. He that hath one foot on a firm branch and another on a rotten one stands not so sure as if he stood wholly on that which is sound But let them be Moses disciples let us be Christs set not up a candle to this sun of righteousness mix not thy puddle with his purple blood thy rags with his raiment but detest all mock-stayes And account accursed for ever that blasphemous direction of Papists to dying people Conjunge Domine obsequium meum cum omnibus quae Christ us passus est pro me Join Lord mine obedience with all that Christ hath
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 divinâ— 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 Simonâ—ales The buying of Spiritual things is so called from Simon Magus his offer The Schoolmen generally define it thus Bâ—â—lâ—fâ—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 beneficiâ— nullo modo vendere licet Aquin. quia eis venditis intelliguntur spiritualia venditioni subjici Simonaici tam vendentes quà m 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 animâ— 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 quà m 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 Nihâ—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
do hurt by it However Truth may challenge credit It needs not stand begging audience or creep upon the ground with flattering insinuations Truth is a great Prince Magna veritâ—s praevalet it commands rather than entreats every word of it being a Law or charge Truth is not afraid to be tried It often lieth in a corner but never seeks corners as ashamed to be seen or discussed by men Truth as some have said lieth in a deep pit it is hard to finde it out it lieth out of sight yet Truth doth not hide it self but dares stand forth in the face of all the world It no more fears the tryal than pure gold fears the touch-stone or than a schollar who hath made good progresse in his learning fears to be examined He that hath Truth with him needs not care who appears against him Nay more Truth the more it hath been opposed the more it hath appeared Veritas abscondi erubescit saith Tertullian It was Zwinglius his prophecy scio veritatem superaturam esse ubi ossa mea in favillam erunt redacta occiditur quidem Christus sed brevi resurgit ac de hostibus triumphat Tom. 2. p. 323. Râ—primi non dâ—pâ—imi potest In respons ad Epist amici cujusdam non vulgaris Truth may be overclouded but like the Sun it will break out and appear more glorious Mahomet the great Turk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing his beautiful wife Irene was the occasion of his neglect of his Realme and his people ready to rebel against him by his dallying with her In the midst of his Bassa's struck off her head Even so rather than hazard truth and a good conscience let go peace which her name in Greek signifies We must know no relations in Truths case Socrates is my friend Amicus Socrates amicus Plato sed magis amica veritas and Plato is my friend but Truth is a better friend than both Whosoever dares speak against truth we must dare to speak for it 'T is noble to shew our selves friends to Truth though we lose friends by it and enemies to errour though we get enemies by it Veritatem desiderant multi sed ad eam viam ignorant Vt è fonte aqua haâ—ritur ex igne accenditur ignis ex lumine lumen ita ex Christo qui est veritas Dei veritas Veritas est in Jesu Jesus est veritas veritas Deus est qui deum novit veritatem novit Note further that according to the Philosophers there is a threefold truth 1. Metaphysical in being the conforming of a thing to the Idea Veritas in Essendâ— cognoscâ—ndo sign sicando by which it was framed 2. Logical in knowing the conformity of the understanding with the thing 3. Ethical in signifying the conformity both sermonis and facti of our words to the things and our actions to right reason by which distinction it manifestly appeareth that there is a practical as well as a speculative truth 1 John 1.6 And the Truth is done Either 1. Objectively which is to conform in doing to the Truth that is the Word of God the rule and square of Truth to make the Law of God the rule of our conversation Ezek. 18.5 Or 2. Modally which is to do what we do heartily and sincerely for it is not sufficient that we do what is right but that we do it truly with a good and upright heart Isa 38.2 To the former speaks Cyril and Tollet Facere veritatem est operari secundùm legem justitiae rectitudinis honestatis And to the latter thus Facere veritatem nihil aliud est quà m fâ—nâ—erè agere Vorst Mercy and Truth are met together Psal 85.10 11. righteousnesse and peace have kissed each other Truth shall spring out of the earth and righteousnesse shall look down from heaven Lying Pythagoraâ— was wont to say Mendacium à mendâ— that in two things we become like unto God 1. In bestowing benefits 2. In telling truth Mentiri Mendacium est falsa ennciatio cum intentione fallendi is contra mentem ire to lie is to utter a known untruth with an intention to deceive or hurt There is Mendacium 1. Malltiosum 2. Officiosum 3. Jocosum For the first it hath been the practice of the Christians enemies first to belie them and then persecute them Thus Epiphanius testifieth that after Saul was turned Christian the Grecians with whom he sometime was forward to joyn against Stephen sought his death but first they gave out that he turned meerly out of discontent because he could not obtain to wife the high-Priests daughter And before the French Massacre it was given out that the Protestants in their night-meetings committed most abominable uncleannesse Those that kill a dog saith the French proverb make the world believe he was mad first The Devil was first a liar and then a murtherer and he hath taught his Impes Diligi proximum ut teipsum nolite destruere ut alium extruas first to take away the credit of the Church and than to wound her For the second that is a good rule In mendacio officiosâ— memento nè destruas spiritum tuum ut serves alterius corpus And for the last lie not in jest lest God send thee to Hell in earnest The Cretians were loud liars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Tit. 1.12 And Tertullian saith of Tacitus he was mendaciorum loquacissimus he never opened his mouth but there came forth a swarm of lies It was grown to a common Proverb A Frier a Liar One of them undertook to shew a feather of the wing of the Angel Gabriel The poor people are perswaded to believe that the thunder of the Popes Excommunication hath so blasted the English Hereticks that their faces are grown all black and and ugly as Devils their eyes and looks gastly their breath noisome and pestilent c. That they are grown barbarous and eat children blaspheme God and all his Saints It was a golden age when that argument took place Sacerdos est non fallet Christianus est non mentietur Hierom writeth of one upon the rack that uttered these words Non ideò negare volo nè peream sed ideò negare volo nè peccem Gods people are children that will not lie they will die rather Seneca observes Epist 97. ad finem Mendacium vitro pellucidius that a lie is of a thin and transparent nature a diligent eye may see through it Lying is a blushful evil therefore doth the liar deny his lie Aristotle saith it is in it self evil and wicked destructive to humane societiy and contrary to the order of nature which hath given words to expresse mens minds and meanings There is a threefold lie which we must both avoid and oppose 1. Verbal when a man tells a false tale or bringeth up a false report Mendax hâ—â—â—â—cratur ut cum vera aixerit non credatur
the conscience of his faithfulnesse herein being more sweeter as it is more secret In favours done his memory is frail in benefits received never failing He is the joy of life the treasure of earth and no other than a good Angel cloathed in flesh It is said of Augustus that he was ad accipiendas amicitias rarissimus ad retinendas verò constantissâ—mus Euripides saith that a faithful friend in adversity is better than a calme sea to a storm-beaten Marriner The world is full of Jobs comforters and friends miserable ones who instead of comforting reproach vizarding themselves under the cloke of amity when their hearts are no better than lumps of hypocrisie But true friendship is Hercules knot indissoluble And like Mercuries staâ—â—e whereon are placed two snakes both the male and the female alwayes clipping and clasping together One asking a poor man how he would prefer his children his answer was Zenophon Cyrus is my friend But O happy is he that hath the God of Jacob for his help Psal â—46 5 and whose hope is in the Lord his God Kisse To kisse noteth 1. Worship and service 1 Kings 19.18 2. Duty and obedience Psal 2.12 3. Love and affection As a sign of unity and onenesse Salute one another saith Paul with an holy kisse Rom. 16.16 As it is the fashion among us for men meeting with their friends to shake hands So was it among the Jewes as appears by many places in both Testaments for men to kisse men at meeting and parting The Apostle intends a true conjunction of minds and affections forgetting all former offence This Peter calleth the kisse of charity and Austin Osculum columbinum the Dove-like kisse But there are unholy kisses The unchast kisse of the Harlot The idolatrous kisse of the Israelites to Baal The flattering kisse of Absolom and the trayterous kisse of Joab and Judas Above all its good to kisse him in whose lips grace is seated Let him kisse me with the kisses of his mouth Cant. 1.2 for thy love is better than wine Enemie Wisdom tells us it is good to keep a bit in the mouth of an enemie but much more of our spiritual enemies Fury fights against the soul like a mad Turk Fornication like a treacherous Joab it doth kisse and kill Drunkennesse is the master-gunner that sets all on fire Gluttony will stand for a Corporal Avarice for a Pioner Idlenesse for a Genleman of the company And Pride must be a Captain Let us therefore put on our spiritual armour To love our enemies is a hard task but Christ commands it and it must be done be it never so contrary to our foul nature The spirit that is in us lusteth after envy but the Scripture teacheth better things and God giveth more grace This is our Saviours Precept and this was his practice He melted over Jerusalem the slaughter-house of his Saints and himself Called Judas friend Prayed Father forgive them And did them all good for bodies and souls And all his children in all ages of the Church have resembled him Abraham rescueth Lot that had dealt so discourteously with him Isaac forgives the wrong done him by Abimelech and his servants and feasteth them Jacob was faithful to Laban who changed his wages ten times and alwayes for the worse Joseph entertained his malicious brethren into his house Elisha provides a table for them that had provided a grave for him And Stephen prayes heartily for his persecutors Lord lay not this sinne to their charge and prevailed as Austin thinketh for Pauls conversion In doing some good to our enemies we do most to our selves for God cannot but love in us that imitation of his mercy who bids his Sun to shine on the wicked and unthankful also Love your enemies Mat. 5.44 blesse them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you c. Read Rom. 12.20 21. Money It was and still is a common medler It is the worlds great Monarch and bears most Majesty What great designs did Philip bring to passe in Greece by his gold The very Oracles were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say as Philip would have them Antipater non tenuis fuit pecuniae ideo praevalidae fuit potentiae saith Egesippus he was a well-monyed man and therefore a mighty man But what security is in money Doth the Devil balk a lordly house as if he were afraid to come in Dares he not tempt a rich man to lewdnesse Let experience witnesse whether he dare not bring the highest gallant both to sin and shame Let his food be never so delicate he will be a guest at his table and perhaps thrust in one dish at his feast Drunkenness Satan will attend him though he have good servants Wealth is no charm to conjure away the Devil such an Amulet and the Pope's Holy-water are both of a force An evil conscience dares perplex Saul in the throne and a Judas with his purse full of money Can a silken sleeve keep a broken arm from aking then may a full barn keep an evil conscience from vexing Hell-fire doth not favour the rich mans limbs more than the poor's Dives goes to hell out of his purple-robes to flames of the same colour The frogs dare leap to King Pharaoh's chamber into his sumptuous pallaces The rich Worldlings live most miserably slav'd to that wealth whereof they keep the key under their girdle Esuriunt in Popina They starve in a Cooks shop The Poet tells us that when Codrus his * A little cottage in the forrest house burns he stands by and warms himself knowing that a little few sticks straw and clay with a little labour can rebuild him as good a tabernacle But if this accident light upon the Usurers house distraction seiseth him withall he cries out of this Chamber and that Chest of this Closet and Cabinet Bonds and Mortgages Money and Plate Strabo saith That Phaletius feared lest in digging for Gold and Silver Effodiuntur opes c. men would dig themselves a new way to Hell Plutonem brevi ad superos adducturos And bring up the Devil among them Gold is that which the basest yield the most savage Indians get servile Apprentices work miserable Muckworms admire and unthrifty Ruffians spend Yet the danger is not in having gold and silver so as these metals have not us Minut. Octav. so as they do not get within us But that is too often verified of which an Antient complaineth and not without cause Divites facultatibus suis alligatos magis aurum consuevisse suspicere quâ—m coelum That rich men mind Gold more than God and Money more than Mercy If wealth be wanting they sit down in a faithless sullen discontent and despair And if they have it they rise up in a corky frothy confidence that all shall go well with them Money answereth all things Eccl. 10.19 Clothing
body to glorify his name All that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3.12 Censuring Momus reliquorum omnium irrisor reprehensor qui cujusque vitia carpit turpitudinis infamiae dedecoris notas ut maculas accuratissime observat obâ—icit reprehendit hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedecus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprehensibilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ridicule loquor Erat autem nocte matre somnopatre progenitus ut docet Hesiod Cui nihil placet quamvis exactum decies castigetur ad unquem What a rash thing it is when any thing dislikes us to blame the whole body for one blemish or wart Intemperate tongues cause God many times to take away the Word but wisdom is justified of her children Those that have a blemish in their eye think the sky to be ever cloudy and such as are troubled with the Jaundise see all things yellow so do those who are overgrown with malice and hypocrisy think all like themselves Curiosi ad cognoscendum vitam alienam desidiosi ad corrigendum suam Aug. Caligula did not believe there was any chast person upon earth The greatest censurers are commonly the greatest hypocrites Those that are most inquisitive about other mens manners are most carelesse of their own As any one is more wise he is more sparing of his censures And a gracious heart is alwayes ready to cast the first stone at it self Thou hypocrite first cast out the beam out of thine own eye Mat. 7.5 Detrahere aut detrabentem audire auditâ— scilicâ—t placentiae quid horum damnabilius sit non facilè dixcrim Uterque diabolum habet iste in linguâ ille in aure and then shalt thou see clearly to cast out the mote out of thy brothers eye Reproach Plato commendeth the Law of the Lydians that punisheth detracters as they did murtherers And indeed there is a murther of the tongue as well as of the hand How many clip the reputation of others as coyn to make them weigh lighter in the ballance of mens esteem this is no better than to bury them while they are alive It is a marvellous great grace to be disgraced for Christ Tom. 2. p. 323. Quanto plùs contumeliarum pro Christo tulerimus tantò nos manet gloria major said Zwinglius To suffer for Christ saith Latimer is the greatest promotion in this world Speak not evil one of nother brethren James 4.11 If ye be reproached for the name of Christ happy are ye c. 1 Pet. 4.14 Mocking There are tongue-smiters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à ladendo inquinando famam alterius probr is maledictis Haec â—ritur ex cordis irâ malitiâ Corenim felle livoris amarum per linguae instrumentum spargere nisi amara non potest as well as hand-smiters such as maligne and molest Gods dearest children as well with their virulent tongues as violent hands This is collateral blasphemy blasphemy in the second table and so it is often called in the New Testament God for the honour he beareth to his people is pleased to afford the name of blasphemy to their reproaches as importing that he taketh it as if himself were reproached Religion was long since grown as it is also at this day among many not more a matter of form than of scorn In our wretched dayes as the Turks count all fools to be Saints so many with us account all Saints to be fools He is a fool we say that would be laughed out of his coat but he were a double fool that would be laughed out of his skin that would hazard his soul because loth to be laught at A man that is mocked is under the meanest estimation and greatest contempt It is fundamentally opposite to the fundamental lawes of love It is an addition to affliction yea one of the greatest afflictions wounding not only the name but the Spirit It was one of the greatest afflictions amongst the sufferings and cruel persecutions that the Saints endured yea it was one great part of the sufferings of Christ he was mocked and used like a fool in a play they put a robe on his back a reed in his hand and crown upon his head And when he hung on the crosse finishing the work of our salvation they in highest scorn bid him save himself Haefamae leniter volant non lenitèr violant We have various examples of Gods hand upon mockers Ishmael mocking Isaac is punished with ejection Gen. 21. Reditus ecclesiis eripuit sacrasmis additis se Christianos expeditiores facere ad regnum caelorum quiâ— Galiâ—aeus magister ipsorum dix erit beatos esse pauperes c. Pezel in Sleid. Machiavel that scoffing Atheist rotted in the prison at Florence Jearing Julian had his payment from heaven he was in his time counted and stands upon record to this day among the greatest of sinners an Apostate from Christ Whose Apostacy brake out chiefly at his lips and the very spirit of his malignity against the Gospel of Christ appeared in mocking the Christians When we had taken away their estates he said it should not trouble you to be poor your Master was poor and he said Blessed are the poor And when he had caused them to be smitten your Master saith he hath taught you That whosoever shall smite you on the right cheek you must turn to him the other also Thus he turned the holy counsels of Christ into profane jests Sir Thomas Moor qui scopticè scabiose de Luthero religione reformata loquebatur lost his head One mocking at James Abbes Martyr as a mad man for that having no money he gave his apparel to the poor some to one some to another as he went to the stake he lost his wits for it Act. Mon. fol. 1904. What 's truth said Pilate to our Saviour in a scornful profane manner not long after which he became his own deaths-man And Appian that scoffed at Circumcision had an Ulcer at the same time and in the same place Surely God is the avenger of all such A scoffer saith Chrysostem is bomine pejor worse than a man as the scoffed that beareth it well is Angelis par saith he an Angels peer The favourablest persecution saith one of any good cause is the lash of lewd tongues whether by bitter taunts or scurrilous invectives which it is as impossible to avoid as necessary to contemn But let us bravely contemn saith another worthy all contumelies and contempts for conscience sake taking them as crowns and confirmations of our conformity to Christ If Demetrius hath testimony of the truth that 's enough let Diotrephes prate what he pleaseth And others had triall of cruel mockings Heb. 11.36 Resolution in Persecution A Spanish Cavalier who for some fault was whipped through the principal streets of Paris and keeping a sober pace was advised by a friend to make more hast
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
fruit of your body and the fruit of your ground and the fruit of your cattel Deut. 28. the increase of your kine and flocks of your sheep blessed shall be your basket and your store And in heavenly places ye shall be blessed with those joyes which are at Gods right hand world without end And thus much concerning the first peace wrought for Believers by Christs coming into the world The peace of Reconciliation unto God The second peace which the God of peace grants us by our Saviours coming in the flesh is peace with our selves called The peace of a good Conscience For sin that did at first put God and us at variance continues in the children of wrath not yet reconciled to God a perpetual disquiet Their conscience finding no rest brings in despair and ruine But the apprehension of Gods favour and sense of reconciliation by Christ calms the conscience of the child of God and stops the passage to despair and ruine The ground of this peace is Justification whereby we have peace with God Condemnation is a terror to the heart and the thought of it able to shake the very foundations of the soul But when a man by the demonstration of the Spirit finds himself to be in Christ Jesus and so free from condemnation having his conscience washt in his blood from the guilt of sin and the saving benefits of his unvalued Passion attributed unto him then he takes his rest no turbulent passion shall disturb his quiet condition but will lay him down in peace and dwell for ever in safety This leavenly tranquillity of the Christian heart is excited and effected in us by Gods Spirit rightly informing our understandings of the glad tidings of peace and assuring us of the adoption of sons by the remission of all our sins Phil. 4.7 Hence it is called The peace of God that passeth all understanding The peace of God 1. Because none can confer it upon us but God alone it is his proper gift and his alone work My peace I give unto you Joh. 14. saith our Saviour 2. Because it is not carnal nor humane but divine not consisting in external matters but in the heart the mind the conscience and Gods graces in them which are all internal Again it is said to pass all understanding that is all created understanding because that no created understanding can express it no not conceive it if it be destitute of the Spirit of Christ if it receive no Divine spiritual illumination from above No wonder then that being it is ens transcendens of a transcendent nature it is hid from the world I assure you it is out of the sphere of the worlds activity and too too remote from the compass of worldlings capacity 'T is a secret which the glimmering light of nature cannot discover but is made apparent in Converts and to Converts by the refulgent rays of the Spirit of grace I will briefly describe it for better satisfaction from the Agents and operations or effects of it in man From the Agents Then is the Conscience truly possest of peace saith one Quando caro animo judici regitur animus Deo praesidi gubernatur when the Mind as Judge ruleth the flesh and when God as President or chief Ruler ruleth the mind God ruling the mind and the mind the flesh cometh to work this peace in man For the Conscience by the perfect operation of God and the good mind is as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24.16 Pure good or without blemish void of offence which is the glory and the consolation of the Saints whereby an entry is made for peace there to take up an abode for ever for ever to stay because it cannot be taken from them For it is not possible that that conscience which is purified with the blood of Christ and wholly practised in the works of Gods commandments can be customarily subject to the infestuous distractions of a troubled spirit From the operations or effects of it in man The peace of conscience produceth in a Christian these four things Viz. 1. Confidence 2. Security 3. Liberty 4. Joy This peace maketh us confident in going to the Throne of grace of obtaining our requests and fearless of the assaults of our greatest adversaries 'T is the wise mans judgment of the righteous man that he is as bold as a lyon and righteousness is never without peace where righteousness and peace kissing each other at their joyful meeting augments and strengthens the confidence of the just man No power shall block up his passage but upon all urgent occasions he will unto his God Sin the greatest impediment bringing shame and confusion is quite removed from reigning in him and the guilt thereof taken away from condemning of him Satan the principal and malicious tempter is troden under foot the world is overcome the strong-holds of Satan demolished so that no perplexed evils shall alter his resolutions in the ways of holiness or make him falter in the solemn services of God This peace secures us He that keeps within distance of his enemies reach and lies open without good guard may find that his enemies malice and revenge straight take the advantage and ply their parts making the Act tragical and the Scene bloody But that man that is at peace with God and himself may stand upon terms of greatest defiance against his opposites For as he comes not within the list of their reach nor is destitute of safest protection so neither can their malice or revengeful minds gain the least advantage against him for their greatest power is ever curbed by the awful power of the Omnipotent What can Satan do what can sin what can the world They may thwart us and that 's all Phil. 4.7 Sat mediis tranquillus and all that in vain too for as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace of God shall keep your hearts and minds through Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep like a warlike garrison for that 's the emphasis of the word with watch and ward that the enemies shall not invade or surprise the soul and through Christ that neither impatience against God on one side not diffidence and despair of Gods favour on the other side shall make us fall from him but we shall persevere unto the end Quis usqnam excidit quem Deus pacis custodit Tell me what man hath ever perished to whom the God of peace vouchsafed protection The third work of this peace is Christian liberty Liberty from the yoke of the Moral law and that in a double regard In regard of the perfect fulfilling of the Law an exact obedience without any error or obliquity is not of absolute necessity but to be proportion'd according to the measure of grace which he that accepts the will for the deed gives unto us Joh.
8.36 For Christ hath freed us from the curse of the law being made a curse for us If the Son make you free ye shall be free indeed And liberty from the bondage of sin Whosoever committeth sin is the servant of sin saith our Saviour Joh. 8.34 But he that hath the peace of a good conscience is not in subjection to the dominion of sin but is servant to righteousness having obtained the liberty proper to the sons of God to which he is called Liberty from the burden of humane traditions and superstitious inventions of men either crept into the Church through the subtilty of Satan or neglect of the Pastors or impiously imposed by the Antichristian Hierarchy under the shew of piety and Religion 1 Cor. 7.23 Ye are bought with a price be not ye the servants of men Liberty from the fear of Tyrants in matters concerning the solemn worship of God or fear of danger in matters indifferent The conscience of a man rightly informed and guided by discretion is apt to undertake all that may make for Gods glory the Churches good and his own salvation Fear not little flock it is your Fathers pleasure to give you a kingdom The last effect of this peace is Joy and it is called Joy unspeakable in the Holy Ghost such an excess of joy as we want utterance to express it A good conscience that is a pacified conscience saith Solomon is a continual feast it frollicks and merries the heart in the very prease of adversity it encourages a man to alacrity of spirit and a certain hope of victory and it admits no bitter invective to be cast out against us to deject us nor produceth any clamorous accusation to ruine us Amâ—s but being calm and quiet excusat absolvit consolatur saith Amesius it pleads our excuse it frees us from condemnation it brings in an ebullition or a springtide-like overflow of all soveraign comforts Balaam did wish that he might die the death of the righteous I for my part wish to live the life of the righteous None under heaven can live a more truly jocund life or at greater hearts ease than he that hath an upright conscience towards God and towards man His soul in the midst of tribulation is full ballasted with rejoicing which the world cannot take away Hab. 3.18 It was Habbakkuk's resolution that notwithstanding all misery he would rejoice in the Lord he would joy in the God of his salvation But is it so with the wicked can they participate of saving consolation It cannot be Yet my charity forceth this good wish for them I would they did for then would they bid adieu to all sinful courses which in the end prove dismal I am sure I have seen the wicked rejoice in their wickedness yet that rejoicing as it is like crackling of thorns under a pot of short continuance so it is never hearty And wot you why surely because their conscience can never be at rest There is no peace Isa 57.21 saith my God unto the wicked For their consciences tell them that the Lord hath a quarrel unto them for their sins they see their condemnation printed in their soul as it were with red letters in an Almanack How can it be otherwise Where there is no zealous reluctation to evil but a constant gliding into mischief and study to transgress when sinners confident in the imagination of their giddy heads like Tumblers that stand upon their heads kick against Heaven what expectation of peace or joy or what hope of Divine solace can they have On the contrary They that war against the flesh and will not admit any composition th Satan they that spend themselves to please God and to be in league with heaven It cannot be but being that all your aims bend at peace Isa 57.2 you shall end in peace and rest in joy and glory everlasting Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ to whom be glory for ever and ever There remains yet two other kinds of peace to be treated of peace with one another and with the creatures Sin the cause of all confusion hath so distempered the whole fabrick of man and bred such malignant humors in our nature that unlesse the God of order take us in hand we are apt upon the least occasion to lay violent hands one upon another or else by secret contrivances to work one anothers downfal If unbridled passions once get but an head in man nothing unlesse Gods restringent grace stop him shall hold him from breaking out into outragious disorders Wherefore to cure this malady this running sore it seemed good to the God of peace to send his beloved Son the Prince of peace into the world Part of whose function was not to put men together by the eares Sacrosancta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis committitur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to combine their hearts together by a loving union He came and preached peace to you that were afar off and to them that were nigh My peace saith Christ I give unto you And this is my commandment saith love it self that ye love one another Ephes 2.17 John 14.27 cap. 15.12 17. History reports that the Temple of Janus in Rome Paynim at the time of Christs Nativity had all the gates thereof laid open Histor Rom. which was interpreted to be a manifest intimation of a general peace over all the world And out of doubt in whom the Spirit of Christ beareth rule they are ever addicted to a peaceful life for peace whereof the turbulent spirit makes no reckoning is reckoned among the fruits of the blessed spirit Seeing then that Christ brought it preacht it gives it commands it I shall therefore briefly presse it This kind of peace is twofold Civil and Ecclesiastical As Religion is the King upon which the Government of the Political State depends and moves so Peace is the Raile that keeps both close together Truth hath aver'd it that Kingdoms Cities and houses divided against themselves cannot stand Factious spirits in the Commonwealth and schismatical hot-brains in the Church by their unhappy divisions lay a gap open for destruction to enter in by For the preventing whereof be ever observant of the Apostles wholsome advice which is 1 Thes 4.11 5.13 to study to be quiet and to be at peace among your selves We must not let loose the raines to precipitate passion or let flie distastful language unbeseeming the professors of the Gospel of Christ but ever by a sanctified discretion moderate our minds in love and keep our selves within the precise circuit of Piety and Religion Reason it self pleadeth for a civil behaviour towards all which in reason cannot be denied
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 endâ— 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
in our common speech we know when a promise is to any we use to say remember such a one Calv. And hence because the promise was made to David therefore as Calvin observes he is pleased in the midst of the verse in medio virtus here lyes the best part Gods promises But methinks I smell a Papist raising this doctrine out of these words That we are aided by the suffrages of the dead Saints Thedoret Remember David Dead Saints they are that raise it For we do not consider David here barely as Theodoret doth but as one to whom belong'd the promises as I said before I passe over this dead doctrine of the dead and turn back to the words of spirit and life Lord remember David The Kingly Prophet we see prayes to God he goes not to Angels or Saints for they are not as he well did know to be invocated Psal 73.25 Wherefore David saith whom have I in heaven but thee and there is none upon earth that I desire besides thee And again Ex profundis out of the deeps have I cried unto thee O Lord. I wonder that the Papists condemn him not of immodesty or presumption but albeit they are so full of modesty it is but Pythagorical that shameless modesty they rob God of his honour No wonder as Corvinus forgot his name they forget their manners But I say Give Caesar what is Caesars Angels are not to be invocated Mat. 4.10 but God alone The Papists distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meer Sophistry Both services are due to God Thou shalt worship the Lord thy God and him onely shalt thou serve Moreover Rom. 10. how shall they call on them on whom they have not believed If they call on Saints they must believe in Saints and what is this but to make Christ and his sufferings not to be the compleat object of justifying faith I onely name this Solomon learned otherwise from his father to make God the chief defender of his faith to whom he should pray Lord. Here also I observe a secret confession of Gods love in promising to David of Solomons hope in obtaining God is faithful and ready to promise and as faithfull and ready to perform Solomon both faithful and ready to receive A Looking-glasse for Kings and all others hoc facite vivite do the like and live Four divinity Lectures or Lectures of divine morality for Kings spring from Solomons Petitioning to the Lord in this manner drawn together from the contents of his Petition First that Church and Kingdom are in the hand of God to be disposed of as pleaseth him The most High ruleth in the Kingdom of men and giveth it to whom soever he will He is King of Kings and Lord of Lords By me Ksngs reign saith Wisdom Kings are Gods Vicegerents here on earth Dan. 4.32 Revel 19.16 who beare the stamp of the divine Majesty they are in his stead his servants Populum gubernando saith Thomas notwithstanding his other paradox Pro. 8.15 Therefore advisedly he runs not to man he seeks not to get a Kingdome by violence or by the strength of flesh and blood for there is no King saved by the multitude of an host Rom. 13. he trusteth not to the broken reedes of Egypt cursed is he that trusteth in man he learn'd this lesson from his father that vain is the help of man vain also the help of Princes Jerem. 17.5 Put not your trust in Princes but the name of the Lord is a strong tower Thus he acknowledgeth Gods supremacie Lord. Secondly as the first establishing of Church and Policie is in Gods power so is it he that causeth a flourishing Church and Policie As he gives the being so also the welbeing Except the Lord build the house they labour in vain that build it Psal 127. Arena sine culce indeed it may well be called Labour in vain except the Lord keep the City the watchmen wake but in vain This was Davids song for his son Solomon That King therefore that will have a flourishing Church and Common-weal must pray to God for it with all humility and submission This is via regia a Kings high-way Solomon hath chalk't it out Here observe his voluntary allegiance to God Lord. Thirdly Kings sons are to have a special care of the charge that their fathers leave behind with them as Solomon had here of Davids Therefore they must pray and do all that can be done for the welfare of their subjects so that they must not be slack in matters of Religion but very zealous it is that unicum necessarium David hath lead him the way the zeal of thy house hath eaten me up and Solomon was not far behind him he follows the tract And good reason The Crown can never be kept without good subjects the subjects can never be good without true Religion Solomon prayes for both and that is the next way to get both And David Peace be within thy walls Psal 122. and prosperity within thy Palaces the effect of both Both these Care and Zeal jump together in one peacefull King to root out Idolatry and plant true Religion What follows Peace and Prosperity Fourthly here is an Emblem of his hope joyn'd with innocency this made him pray to the Lord with heart of grace He knew the Articles If thy children will keep my Covenant and my testimony then their children shall sit upon the throne for evermore He found himself yet to have a good conscience for God will not hear the prayer of the wicked Therefore his innocence confirmed his hope Yet afterward he fell away whether wholly or no we conclude not uncharitably of him with the Papists whereby the bond was forfeited 1 King 11. the promise disanull'd and yet God was more merciful than he sinful for the Lord would not take all the Kingdom from Solomon nor his seed for Davids sake Mat. 1. Neither was Davids seed being in captivity quite cut off for Christ descened from the line of David according to the flesh and hence is called the Son of David and now reigns for evermore according to Gods promise and so is Davids Lord. This I touch by the way It is requisite then that Kings should have care to serve God continually in the integrity and innocencie of their heart If they fall from God God falls from them and then he will either rend their Kingdoms as he did Solomons or pull down both King and throne and lay their honour in the dust If not but that they will keep Gods Commandments and maintain Religion as David did as David shall they prosper all the dayes of their life This Solomon intended and in this intent cried he Lord remember David In these words again do but observe Solomons Sampson-like faith he presseth God with his promise his faith works upon that Since God was so gracious to promise Solomon
these words I am discoursing on Which are a pious Exhortation directed to the Elders of the Church containing a twofold Caution 1. The one respecting themselves Take heed therefore to your selves 2. The other the Church of God And to all the Flock The arguments produc'd to back this Exhortation to a diligent Providence of Gods people are 1. Because they are Overseers of the Flock 2. Because they are called to the performance of that office by Divine election and constitution in these words Over the which the Holy Ghost hath made you Overseers 3. Because Gods intent in calling them to that office was to feed the Church of God 4. Because it is not a thing of a small value that is committed to their charge but that which God with his own blood purchased Which he hath purchased with his own blood Before I meddle with the two main particulars the onely matter intended my meditation shall reflect a little upon the ground hereof implied in the illative particle therefore which ever hath relation to a precedent matter Paul protells that he hath declared the whole counsel of God to them and that he is pure from the blood of all men in that he did conceal nothing from them that concerned their salvation Seeing then he leaves them in so good a state acquainting them with the Lords pleasure and counsel he chargeth the Elders to beware of themselves and of the flock Take heed therefore to your selves c. Where you may note how piously Paul is devoted to Religion how zealously affected to Gods Church how provident for their welfare Loth he was to depart until he had setled the affairs Ecclesiastical A Synod therefore assembled he lays himself open to all Like an indulgent Parent departing from his children could not part without an exhortation for preventing future perils He did undoubtedly conclude as well he might the improvidence of Ministers should be fatal to the Church Neglective carelesness hath evermore a dead stroke in the corruption or fall of Religion Where pride pranked with outward semblances goes for gravity where outward observances and ceremonious complements pass for inward zeal and devotion where humane eloquence perhaps impertinent to the matter in hand runs current for profound learning and is preferr'd before the demonstration of the Spirit where Hagar gets the preheminence of Sarah I mean where Philosophy shall coin Articles of Faith and prescribe rules to Divinity where Vice walks in the habit of Vertue where Avarice is counted Thristiness where gain of money and revenue is more desired than gain of souls Gods Vineyard must needs be neglected and without question down comes Religion Take heed therefore to your selves The Apostle in this illation hath yet a further reach In the precedent verse he doth aver that he is pure from the blood of all men and for his justification alleageth that he hath kept back from them no part of Gods counsel which he was pleased to reveal for their endless felicity Take heed therefore to your selves and to all the flock Do ye so likewise Hence it is requisite that you be industrious in the search of heavenly mysteries See that Earth make you not to forget Heaven and so slacken your care but let your studies be spent in finding knowledge that is able to save your souls and them that hear you in doctrine in exhortation in reproof aiming at the perfection of the Saints of God and his glory It is an unquestionable truth That the blood of them who receive little or no instruction of their Pastors or who fall away from the Truth through the Pastors neglect or careless carriage in their vocation will be required at the Pastors hand Ezekiel in his 33. chap. confirms this assertion O son of man I have set thee a watchman unto the house of Israel therefore thou shalt hear the word at my mouth Fulmina non verba Eras and warn them from me When I say unto the wicked O wicked man thou shalt surely die if thou doest not speak to warn the wicked from his way that wicked man shall die in his iniquity but his blood will I require at thine hand If you intend the good of Zion if you prefix for your scope the glory of God if you hope for salvation quit your selves my Brethren from the guilt of blood of murdering souls through your negligence Attend to Pauls exhortation Take heed to your selves c. First take heed to your selves The prime care of a faithful Minister of Jesus Christ is how to behave himself in the Church of Christ which is the house of the living God It is an hard task I must confess he is put to a painful work that he takes in hand for the finishing whereof there must be a concurrence of conscience and skill If conscience be without skill the good will and honest intentions may win applause egregiam certe laudem but the Church is not profited If skill and no conscience whilst he teacheth others he himself becomes a reprobate Those instructions he imparts to others will in the end prove his own overthrow Take heed therefore to your selves It is the speech of Evagrius Scholasticus in his Ecclesiastical history Libr. 3. concerning an Emperor That an Emperor is not to be counted of thereafter as he governeth others but as he guideth and ruleth himself It behoveth him to suffer no lascivious motion to root within his breast but valiantly to encounter with Intemperancie and to make his life a pattern of vertue or a lanthorn for his subjects to follow after thereby to lead them to godly instruction This I may apply to the true Divine and true Man of God He must have an observing eye as well upon himself as others All his actions must be so ruled as that we may read piety in each of them and that they may serve for patterns of imitation to the people Surely Nunquam aliorum salutem sedulo curabit qui suam negliget saith one It can never enter into my heart to think much less to believe that he shall be careful for the salvation of others who shall neglect his own It is an argument beyond probability that that man will never respect any good that slights his proper except upon such terms as Moses wished his name blotted out of the book of life or as Paul himself accursed for his bretrhens sake But these were elevated to the highest pitch of zeal which few ever attained unto These were studious both of their own and others safety and of others safety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their own See then as saith the Apostle that ye walk circumspectly not as fools but as wise Eph. 5.15 Extraordinary circumspection transporting us above the common sphere must be used or else we shall be condemned of extraordinary folly The wise mans eyes are in his head faith Wisdom It is a point of the greatest wisdom for a man to have his wits
Decalogus explicatus a living Decalogue his life is a comment on the commandments He walks up to his principles and priviledges answering his Gospel-light with a Gospel life Ille plus didicit quiplus facit A grain of grace is better than many pounds of gifts Obedience is better than sacrifice These lead to the top of all which is blessednesse This man shall be blessed in his deed Mark this against the Papists the Apostle doth not say for but in his deed 'T is an evidence of our blessednesse though not the ground of it the way though not the cause There is a blessednesse annexed to obedience not for the works sake but out of the mercy of God see then that we so carry as that we may come within the compasse of the blessing His disciples were more blessed in hearing Christ than his mother in bearing him Luke 11.28 DECVS SANCTORVM OR THE Saints Dignity PSAL. 149.9 This honour have all his Saints HOnor Christianorum Crux Christi The Cross of Christ is the Christians glory God forbid that any of Christs flock should glory in any thing save in the Cross of Christ There is pain indeed but there is pleasure too the pain is outward but the pleasure inward the pain is for a moment lasting but the pleasure time out of mind everlasting There is trouble in the Cross but hold out unto the end and the consequence of it will be rest world without end All afflictions are but light in comparison of that exceeding and eternal weight of glory that crowns them Besides the joy of the Holy Ghost is wrought in the hearts of the afflicted members of Jesus Christ weighs down the burden of that sorrow that is laid upon them Hence it is that they faint not for though the outward man perish yet is the inward man renewed day by day 2 Cor. 4.16 It is an infallible Maxim dictated by Gods Spirit That they that live godly in Christ Jesus shall suffer persecution 1 Cor. 4.12 13. But observe the magnanimity of the Martyrs Though they be reviled yet they bless though they be persecuted yet they suffer it though they be defamed yet they bless though their blood run down about their ears yet they rejoice forasmuch as they are partakers of Christs sufferings that when his glory shall be revealed they may be glad also with exceeding joy For whosoever suffereth reproach or any kind of persecution for the name of Christ keeping a good conscience happy are they for the Spirit of glory and of God resteth upon them and God on their part is glorified The Church of God which is the Congregation of Saints is compared to a City which is besieged ab hostibus oppugnatur non expugnatur which is assaulted but not vanquisht by any adverse power the gates of hell cannot prevail against it 1 Pet. 4.13 14. The Bush that Moses in a vision saw burning but not consuming did signifie the Church of God then in Egypt burning in the fiery furnace of tribulation yet free from consumption You may easily conceive the reason God was there Here am I said he to Moses Where the Lord is there is safety No power can destroy that which is supported by the highest power Vritur non comburitur the bush the Church doth burn but consumes not away it is preserved for greater glory and greater glory reserved for it For no doubt but the Saints the holy ones of the Holy One of Israel shall at length have the upper hand of their enemies Principalities powers and dominions do set themselves against them but what of that Principalities powers and dominions must submit unto them Wherefore Let the Saints be joyful in glory let them sing aloud upon their beds let the high praises of God be in their mouth and a two-edged sword in their hand to execute vengeance upon the heathen and punishments upon the people to bind their Kings with chains and their Nobles with fetters of iron to execute upon them the judgment written This honor have all his Saints Observe in these words these three parts 1. A Subject and that is Gods Saints 2. An Attribute which is a special honour proper and peculiar to the Saints exprest in the precedent words and here implied This honour 3. The latitude and extent of this attribute of honour all Gods Saints are partakers of it This honour have all his Saints The Subject must be the first subject of my discourse There are two sorts of Saints 1. Seeming Saints and 2. Real Saints Seeming Saints are whose Religion is terminated in outward appearances None can have a fairer outside none a fouler inside Whereupon our Saviour compares them by the name of Hypocrites to painted sepulchres and others give them the plausible appellation of white Devils Painted sepulchres are glorious without but within nothing visible but rottenness White Devils appear like Angels of light but do but search them and you shall find them Angels of darkness Devils though white as the Devil would have it and as the Negro's paint him as a colour contrary to their own Multa videntur quae non sunt Many good things appear by them but not one good thing can be found in them Our Saviour deciphered them by the name of Wolves in Sheeps clothing harmless in profession but in truth of a wolvish disposition like those in the Revelasion that said they were Jews and were not but the Synagogue of Satan These are Saints in the Devils name and of his making whose damnation is just and from whom good Lord deliver us Let us leave them as nothing to do with this Text nor this Text with them which hath only to do with Gods Saints And take this note with you Si vita sanctâ—rum nobis acerit appellatio sanctorum nihi proderit saith reverend Davenant The name of Saints will nover do us good if we lead not the good life of Saints There are real Saints Saints of God and they are Saints two ways 1. By Imputation 2. By Renovation By Imputation for to them the sanctity and righteousness of Jesus Christ is imputed in which respect the Saints gone were the Saints living are perfect in this lise John 17.19 Ephes 5.27 Tales nos amat Deus quales futuâ—i sumus ipsius dono non quales sumus nostro merito Saith an Ancient Councel For the holiness of our dear Saviour in a bottomless mercy and goodness imputed to them is in it self most perfect Of this our Saviour speaks when he saith For their sakes sanctifie I my self that they also may be sanctified through the truth And the Apostle delivers this doctrine thus That Christ loved his Church and he gave himself for it that he might sanctifie it and present it to himself a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish Were it not that they are not imputed and that Christs righteousness is
blessed consequences of Christ's Life and Death Pag. 41. Why Christ died Pag. 53 Of the Three Persons in the Deity largely Pag. 67 68 forward Inferences from the Spirits dwelling in our hearts Pag. 76 77 Christian society should be delightful Pag. 92 Songs of Degrees Pag. 113 Doctrine what must be preached Pag. 122 forward E. FRults of Christs Exaltation Pag. 15 16 The malignity of Envy Pag. 35 Ecclesiastical peace Pag. 36 Christ Exalted according to both Natures Pag. 57 forward Six Evidences of the Spirits dwelling in our hearts Pag. 73 74 No easie matter to be a Minister of the Gospel Pag. 92 An Emperors duty Pag. 121 F. WE may come confidently to God us to a Father Pag. 80 Not build Faith on a staggering foundation Pag. 92 The Soul naturally subjected to Fear Pag. 95 96 Several Fears Pag. 96 forward Benefis of holy Fear Pag. 98 forward Two causes of Fear Pag. 99 The uses Pag. 100 forward Foundation of the Church who Pag. 147 forward G. GOD the All-wise and gracious Moderator Pag. 5 Grace for grace how Pag. 10 11 Of Gods Glory at large Pag. 19 20 What Glory due to God from man imports Pag. 20 21 Gods Good-will how superabundant Pag. 43 44 In what particular acts expressed Pag. 45 forw Comfortable inferences thence deduced Pag. 46 The Spirits mission into our hearts a great gift Pag. 68 69 God and the Holy Spirit not unequal ibid. Heart governed by the Spirit Pag. 74 God is Christs Head how Pag. 111 God alone to be invocated Pag. 114 Grace inherent and actual Pag. 139 Concerning Grace at large Pag. 150 forward H. HOw Christ is Holy Pag. 11 12. How Harmless ibid. The benefits of Christ made higher than the Heavens Pag. 17 18 Honour to God wherein it consists Pag. 22 23 24 Heart the Metropolis of the Soul Pag. 34 Humiliation of Christ a work of power mercy justice Pag. 48 forward Wherein it consists Pag. 51 forward Holy Ghost called a Spirit why Pag. 63 64 Spirit of the Son why ibid. Heart principally desired in man Pag. 72 It 's the seat of the Spirit proved Pag. 72 73 Head of the Woman is Man in what respects Pag. 107 Hear the word how Pag. 133 134 I. JEsus a reverend Name Pag. 6 Indignities put upon Christ Pag. 7 8. His intercession Pag. 9. Not for all promiscuously ibid. Fruit of it Pag. 10 Justice and Mercy Pag. 21. Both to be admired Pag. 22 Justification Pag. 41 Illumination of the understanding Pag. 73 A Christian least reason to be idle why Pag. 84 forward Satan gets great advantage by it Pag. 85. Idleness reproved Pag. 87 Vse of it Pag. 88 Insufficient Ministery the evil of it Pag. 132 133 James unde Pag. 145 John what it signifies Pag. 146 K. KIngs their duty Pag. 113 116 117 Four Divinity-Lectures for them Pag. 115 Not exempted from afflictions Pag. 117. To be prayed for Pag. 118 L. LOve God how Pag. 23. Gods love to Mankind Pag. 63 64 Livelihood from the Spirit Pag. 75 76 What love should be betwixt Ministers Pag. 89 Ministers must take heed to their lives how Pag. 126 Gospel why called a Law Pag. 129 130 A perfect Law ibid. A Law of liberty Pag. 130 131 In what language Ministers should deliver their message Pag. 132 M. THe first Man was the first order'd Priest Pag. 3 Mans recovery is by a Mediator Pag. 4 Of Gods Mercy Pag. 39 The Mediator must be both God and Man Pag. 50. forward Mission of the Spirit Pag. 70 Plotters of Mischief Pag. 87 Man is the womans head Pag. 106 forward Ministers improvidence fatal to the Church Pag. 120. Ministery an hard task ibid. Must look to themselves how Pag. 121 Neither spare for love nor fear Pag. 123 124 How called and why Pag. 126 forward Merits confuted Pag. 41 42 N. TO Number our days what Pag. 86 O. THe Offence committed must be purged away by the Nature offending Pag. 5 God added an Oath to the Covenant of grace and peace why Pag. 6 7 Oblation of Christ in the Heavens Pag. 9 Obedience to God internal external largely Pag. 22 23. How qualified Pag. 24 25 Excellency of Order Pag. 103 Offices mutually to be performed by man and wife Pag. 109 forward P. DIgnity of Christ's Priesthood Pag. 7 A double comfort from the purity of our High-Priest Pag. 13 Christ a Pattern for our imitation Pag. 14 Peace fourfold wrought by Christ Jesus Pag. 26 27 How made Pag. 27 28. Peace of a good Conscience amply described Pag. 30 31 32. Peace pressed Pag. 33 34 The Spirit of the Son is a Person why Pag. 66 67 And distinct why ibid. And the third and last Person how ibid. Pilgrimage some kind lawful Pag. 8 Papists false Inferences refuted ibid. forward Apostles are Pillars Pag. 91 Perfection absolute not here Pag. 98 Promises strongest Arguments Pag. 116 Ten Persecutions Pag. 124 125 Perseverance Pag. 135 Practice Pag. 136 Saints estate perfect and imperfect how Pag. 140 forward Protestants whence Pag. 141 Peter the signification Pag. 146 Paul what imports Pag. 151 forward Q. OF Quenching the Spirit Pag. 77 R. ROme's Sacriledge Pag. 10 Righteousness of Christ efficacious to us Pag. 13 14 Resurrection of Christ Arguments proving it Pag. 59. Necessity of it Pag. 60 61. Ends of it Pag. 61 62. The Conclusion Pag. 62 63 Regeneration Pag. 73 Religious hearts in a continual awe of God Pag. 96 Reading and Meditation to be joyned Pag. 134 Remembrance Pag. 135 136 Our Religion how founded Pag. 149 S. THe Son of God must be made the Son of Man Pag. 5 Sufferings of Christ the reason Pag. 8 Christ separate from sinners how Pag. 14. Made sin for us how Pag. 21 22 Benefits by Christs sufferings Pag. 29 Sanctification Pag. 43 None by nature excepted from sins contagion Pag. 43 Sufferings of Christ were incessant Pag. 51 Some specialties Pag. 52. Necessity of them Pag. 53 forward And Effects Pag. 55 forward The Application Pag. 56 Sons of God what Pag. 81 Spirit of truth and of lying Pag. 83 States how guided Pag. 116 Religion the soul of them ibid. Scripture to be compared with Scripture Pag. 134 The Spirit to be supplicated for Pag. 135 Saints two sorts Pag. 138 forward Saul what signifies Pag. 151 T. MYstery of the Trinity Pag. 68 Time an account to be kept of Pag. 84 Precious ibid. Will not be stayed Pag. 85 How we must make account of it ibid. Time must be redeemed Pag. 86 V. CHrist undefiled in the whole course of his life and why Pag. 13 Vbiquity refuted Pag. 17 Vnion with Christ Pag. 73 Vniversality of the Church Pag. 105 Voice of God daunting Pag. 127 128 Vnion must be amongst Ministers Pag. 152 W. CHrist born of a Woman why Pag. 5 6 The Word made flesh how Pag. 13 Divine Worship Pag. 25 26. largely God to be worshipped every where Pag. 90 The merciful project of Gods Eternal Wisdom Pag. 47 Bitterness to Wives discovers it self how Pag. 110 forward Word to be looked into accurately Pag. 131 FINIS