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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

albeit he was his senior Apostle Both of them are called Eodem titulo fundatores Christiani nominis founders of the Christian name Peter among the Jews Paul among the Gentiles And one presumes to call Paul maximum or summum Apostolum the greatest or highest Apostle The reason may be this because he had more revelations than all of them And here the Rhemists because they would not have their foundation pul'd down upon such terms grow to that malapertness that they affirm that the greatest soveraignty in Gods Church Revel 3.7 attributed unto Christ is given to Peter in these words I have the key of David that openeth and no man shutteth and shutteth and no man openeth Whatsoever ye bind in earth shall be bound in heaven and whatsoever ye loose in earth shall be loosed in heaven It in truth is such blasphemy as a godly man of our Church saith as Peter would have rent his clothes if he had heard any man attribute so much unto him For Christ hath the key of David as the onely true Messias which openeth and no man shutteth shutteth and no man openeth This Key can no man have except he were a Messias Besides the words are in the Plural number whatsoever ye bind whatsoever ye loose And thus you have the true doctrine concerning these two false doctrines to my poor ability wherein you see not onely the absurdity of the doctrines but also the absurd grounding of them on these words I went up to Jerusalem to see Peter I would not be curious because saith the Philosopher Accurate refellere stultas sententias stultum est It serves first to teach us not to build our faith on a staggering foundation such as man is Christ was faine to pray to God that Peters faith fail him not Other foundation can no man lay 1 Cor. 3.11 than that which is laid which is Jesus Christ. To it let us cleave and not cleave it And secondly whereas Peter is called a rock and the Apostles rocks as they have the true rock in them Christ Jesus It teacheth us to put no difference in respect of authority between them but to give equal respect unto all of them Thirdly all of us are rocks as long as we make this confession Thou art the Son of the ever living God Aug. Sweet was St. Austins Application upon Peters confession which I apply unto every one Endeavour that thou mayest be a rock therefore seek the rock not without thee but within thee thy act is thy rock thy mind is thy rock Let thy house be builded upon this rock that it may not be beaten with any storms of spiritual wickedness Faith is this rock faith is the foundation of the Church if thou be a rock thou shalt be in the Church because the Church is upon a rock All Apostolick and Christian men are rocks saith another This Papists might see were they not rockt asleep on Peter and had not dreamed as a Pope had aut Caesar aut nihil for these words I went up to Hierusalem to see Peter To see him as a friend as a companion not as his Master not as King of the Apostles as Papists would have it but not as God would have it The last part and point here is the time o● Pauls residence with Peter he adode with him fifteen dayes Fifteen dayes to be better acquainted with him Ipse aspectus boni viri delectat Senec. Hierom. Gods children the children of light should delight in the company of one another Cursed is their company that takes pleasure onely in the company of the cursed But godly is their company that loves the company of the godly Fifteen dayes to conferre with him he had no need of great instruction and therefore tarried but a short time with him fifteen dayes Hence we learn that the most learned may not despise to confer with any of his rank albeit he should excel him in gifts This is a fault and must be mended This conference argues also a mutual consent That both of them were of the same mind and agreement This teacheth the Ministers of Gods Word to be always at an agreement in their opinion and albeit there may arise some difference in matters indifferent yet cleave to the foundation be sure that be not shaken or called into question for the foundation of God is sure How should their people ever be at quiet when their shepheards are at variance and ods No strife no wrangling must take place in Christian hearts lest their hearts be consumed in strife and wrangling Ministers as they are messengers of peace so Ministers of peace and therefore never to fall out Pulchrum est concordia cordis oris Moreover he sets down how long he stayed fifteen dayes to shew the absurdity of those false Apostles that thus vexed his soul For how was it possible that he could learn the Gospel of them in so short a space Where we may observe That it is no easy matter to be a Minister of the Gospel This learning is not so easily attained unto Therefore it is a grosse errour of some that no sooner put off the name of Sophister but puts on the name of Minister If they can reckon up Aristotles five Predicables on their fingers ends presently they fall to predication or preaching It were better wait a while hast makes wast saith the Proverb 〈◊〉 longer and fare better Rome was not built in a day no more can it be 〈◊〉 down in a day Thou mayest thunder against it è Rostris but it is not so soon wasted except thou come well provided Thy fourteen years and thy seven years is time too little to furnish thee be not therefore high-minded but fear but labour but wait a while Fifteen dayes Hierome observes a mystery in the fifteen dayes and if it can be found out in fifteen dayes or in fifteen years it is a mystery These are his words Hoc mysterio hebdomadis ogdoadis futurus Gentium Praedicator instruendus erat This mystery is comprehended under the number of seven and eight Seven indeed is called numerus sacer quietarius sacer because it consists of three which is numerus Dei and four which is numerus mundi numerus virtutum cardinalium quietarius because the seventh day is the Sabbath day the day of rest the seventh year the year of rest so in the seventh moneth the trumpet was to sound to the Jubile after so many Sabbaths as make up seven times seven years Levit. 25. which makes forty nine years So eight is called primus numerus and summus in harmonia Thus I have spelled put together who can I cannot And therefore rather than I will be vainly curious in seeking out a mystery where under correction I think there is none I leave this seven and eight at six and seven For all mysteries are wrought by Gods extraordinary and special providence But Paul's abiding here with Peter fifteen dayes

marred all therefore she must teach no longer Some women indeed have been servants of the Church but they were Deaconisses to minister to the sick Dr. Bastwick against Indepen and such like Not Praedicantisses to preach or have Peters Keyes at their girdles Requiritur in Praedicatore Audacia Preces Labor diligentia Jeremiah was not timerous when the Priests the people the Kings resisted his words but he was bould even unto death and you see that which at first they despised at the second preaching they willingly embraced Vid. Cap. 26.8 11 16. A preacher also must not onely instruct his people but also pray for them neither must he be so bold as to take Gods glory from him by saying so or so shall it happen but if the Word of the Lord be with him he will intreat And withal he must be diligent and laborious Ministers must not be married to their Livings as our Church had man and wife married for ever hereafter to hold their peace Too many notwithstanding there were if not still are who like Elocution a Romish god will never hold their peace till they have a Temple dedicated to them but after they have obtained seldome or never are heard to speak again Praedicat vivà voce qui predicat vita voce he doth preach most that lives best As it was said of John Baptist Cum miraculum nullum fecerit perpetuum fuit ipse miraculum A good man doth alwayes preach though he never come in the Pulpit whereas such a Minister as is no where a Minister but in the Church is like Achitophel who set his house in order and then hanged himselfe The Word preached is like Aarons rod if in the preachers hand it is comely but if he cast it from him it will prove a serpent But if the Preacher be a wicked man Vvam carpe spinam cave Consider what he saith not what he doth Hear him as long as he sits in Moses chaire but meddle not with him sitting in the seat of the scornful De scriptis Gentilium libenter assumit Ecclesia Innocent 3. l. 4. De sacr Alt. myst c. 4. siquid in ●eis probe dictum vel factum agnoscit tanquam mulieris captiva resecat ungues pilosque superfluos ut ab alienâ superstuitate mundata thalamumque veritatis digna sit introire Thomas the Apostle converted the Indians as Vesputius witnesseth Whose text was always Mat. 10.34 Think not that I am come to send peace on earth I came not to send peace but a sword He and his company preached so powerfully that the hearers have wept and bled and died for hearing their doctrine Of Chrysostome in his preaching it is said he was used not Aures titillare but corda pungere not to tickle mens eares but to prick their hearts He stoutly told Eudoxia the Empresse that for her covetousnesse she would be called a second Jesabel and to her threatning message he answered go tell her Nil nisi peccatum timeo I am affraid of nothing but sin He so took with hearts that when he should have been silenced the people cryed out Satius est ut sol non luceat quàm non doceat Chrysostom●s It were better the sun should not shine than that Crysostome should not teach Austin wished when Christ came he might find him Aut precantem aut praedicantem It s storied of Bonaventure his words were not inflantia but inflammantia Of Wallaus that when he left Middleborough it seemed rather the children were to part with their father than people with their Pastor Dionisius Areopagita begged these two things of God 1. That he might know the truth himself 2. And that he might preach it as he ought to others A congregation or multitude of several tempers and conditions said Greg. Naz. is like an Harp of many strings hard to give every one a touch in preaching especially as may please all and offend none Many will hear the Preacher for a little as the People did Jeremy but if he please them not Populus expetant placentia please them not they will even go so far in malice as they will rise up against him and seek his life But they who find fault with the Ministers for preaching damnation to the wicked come somewhat neer that Blasphemy of Alphonsus King of Spain who said That if he had been at the Creation he would have made things better than now they are He found fault with Gods works these with his word If they had penned the Scriptures I suppose it would have been without damnation A Bucket either above or beside the cock gets no water and people that are either above or withdraw from the Ordinances Ruth 2. get no benefit If Ruth will glean eares of corn she must keep in Boaz field and close by his servants Cry aloud Isa 58.1 spare not lift up thy voice like a trumpet and shew my people their transgression and the house of Jacob their sins Preach the word 2 Tim. 4.2 be instant in season out of season Necessity is laid upon me 1 Cor. 9.16 yea wo is unto me if I preach not the Gospel Eloquence There is the vein of speaking and there is vain speaking It is reported of Cyneas that he conquered more Cities by his Eloquence than his Master Pyrrhus did by his puissance Jerome stiled Eusebius Romani Eloquii tubam Paul's speech and preaching was not with wisedome of words nor with entising words of mans wisedome Floridè potius q●àm solidè Ut placeret quàm ut doceret Sanctè magis quàm scit● but in demonstration of the spirit and of power And truely it is not good to put the sword of the Spirit into a velvet scabbard that it cannot pierce More to tickle the ear than to affect the heart It repented Austin as well it might that when he was young he had preached more to please than to profit The window must not be so painted as to keep out the light Gods holy things must be handled with fear and reverence rather than with wit and dalliance Yet there is a lawful use of Rhetorick in Sermons so it be free from ostentation Let Ministers set out the Word of God as skilfully and adornedly as they can so as they still aym at the winning of souls Omne tulit punctum qui miscuit utile dulci. It 's excellent at once both to please and profit both to tickle the ear and take the heart The Preacher sought to find out acceptable words Eccles 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verba deside●i Contempt Judaeis primum erat apud Deum gratia sed illi negligentes indisciplinati superbi postmedum facti fiducia patrum inslati dum divina praecepta contemnunt datam sibi gratiam perdiderunt Ingentia beneficia flagitia supplicia Good turns aggravate unkindnesses and mens offences are encreased by their obligations Ideò deteriores sumus saith Salvian

the hearts of all that should read those stories Thou shalt worship the Lord thy God and him onely shalt thou serve Now if any Anabaptistical Humorist who hath a company of Phanatique toyes whiffling about his understanding should censure me for inforcing Bowing and Kneeling I have no more to say to him than this Being that God is the Creator and Redeemer of soul and body that therefore as well with the body as the soul we are to worship him by kneeling bowing and that especially when the act of our Redemption is presented unto us by visible signs as it is in the Lords Supper I conclude this with the Apostle 1 Tim. 1.17 Now unto the King eternal immortal invisible and onely wise God be honour and glory for ever and ever Amen I follow still the Angels strain and pitch my thoughts on the second part the words are these And on earth peace From the time of Mans capital apostasie effected by the cunning project of the subtile Serpent all the creatures of God were at odds with Man affected with reciprocal enmity The fiery Dragon had set the world on fire Combustion and Confusion the two extremities of distempered Passion came on after Hence by reason of the perpetual opposition of the creatures Iniquity did abound and the love of many waxed cold The burden of these disturbances was so ponderous that all things did groan under it So many blustering storms did succeed one upon the neck of another as that the world seemed to despair of peace Mans wicked disobedience was taken so ill at Gods hands as well he might as that he was incensed against him and his posterity and for their sake cursed the earth Here then we find Man in hostility with God with himself with his brethren with all Gods creatures both in heaven and in earth So that he is excluded felicity whereof he was before possessed inviron'd with that deplorable misery which he then could not and we now cannot without Christ Jesus avoid His rebellion against God caused the creatures to rebell against him He neglecting his Creator is both by the Creator and creature neglected His falling from the Lord made the Lord and the servants fall out with him Because the sons of Adam had such aspiring minds as to seek after that which is proper unto God Peace is therefore departed from the sons of Adam Now there was no peace within none without until the Prince of peace Jesus Christ by grace put a period to the mutinous disposition of ill-affected humors until he had so salved the matter betwixt God and us as that all things might work together for the good of us that are the elect of God Wherefore as the Dove after the ●sswaging of the waters of the Deluge brought an Olive branch into the Ark of Noah so Christ as innocent as a Dove came unto the world and brought Peace and Reconciliation with him into the Ark of God which is his Church floating in a restless Ocean of intestine troubles Who was no sooner come but the Heavenly Courtiers invite us men on earth to give glory unto God in Heaven because that the God of Heaven did by his own Son send peace on earth to men For when he came he brought peace to us when he departed Zanch. he left his peace with us Qui pacem dicit dicit uno verbo omnia bona saith Zanchius Who names but peace comprehends in one word all that 's good And indeed all that 's good did in and through Christ descend to us from the Infinite Good out of the inexhaustible treasures of whose uncomprehended fulness we have all received Since then O my God that my soul and discursive faculty must now be fixt upon all that 's good refine I bese●ch thee my diviner thoughts and let not all that 's good be in any wise tainted by any unhallowed imperfections of mine Assist with thy Divine power in setting out this Olive-branch of Peace fetcht from Heaven that may in time spring up unto eternal life Our Saviour the Everlasting Son of the Father and blessed Peace-maker of Heaven and Earth wrought for believing men such as shall receive him by faith for whose sake he came into the world a foursold inviolable Peace Viz. 1. Peace with our God 2. Peace with our selves 3. Peace with one another 4. Peace with all the creatures First he wrought our peace with God What befell Adam for his insolent behaviour and disobedience against the Author of his life no son of Adam that hath but the least sense of misery can be ignorant of Upon the apprehension of the transgression he found himself and we since our selves miserably plung'd in a depth of inselicity for by the offence of that one man that first man all became enemies to God and God an enemy to all Thus God and man stood off at a distance never to come together but by a mediation Whereupon the God of mercy that delights not in the death of a sinner unwilling to see so noble a creature perish everlastingly provides and sends a Mediator that Son of his who was in his own bosom to reconcile us unto himself to bring us unto the bosom of his Father ratisying such a league as may if it were possible outlast Eternity Hence it was he took our flesh upon him whereby being God and Man he might bring man to God Oh the hardness of my stony heart saith Bernard in a heavenly extasie Bern. Vtinam Domine sicut Verbum caro factum est ita cor meum carnem fiat I would to God my God and Lord that as the Word was made flesh so were my heart hereby to be seelingly apprehensive of thine infinite mercy in granting pardon to my sin and peace unto my soul through the Lord Jesus It is the Apostles speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Christ is our Peace Eph. 2.14 our Peace in the very abstract By him our eternal quiet is procured Gods consuming wrath appe●sed and by his light are our feet guided into the way of peace A Jesuite spake it and to speak truth 't is Gods received truth Ex inimicis amicos ex servis filios ex filiis irae haredes regni fecit nos per Christum Deus God the God of peace hath made us through Christ that of being his enemies his friends of being his servants his sons of being sons of wrath heirs of a Kingdom not subject to mortality Bu●lest an headstrong credulity arising out of a flattering misconceit should draw some into a precipitate presumption of concluding themselves to be reconciled to God and restored to favour though they persist in sin and infidelity Learn this Orthodox truth grounded on that of the Apostle That they only who are justified by faith and sanctified by his Spirit have peace with God Rom. 5.1 through our Lord Jesus Christ Happy is that soul alone that hath faith it hath Christ Happy

discrepancy and distinction from the members 2. In a congruity or agreement with them The relation of a natural head to the members doth consist in a discrepancy which is four-fold 1. The natural head differs from the members in regard of eminence and dignity so Christ from the Church and every single member thereof for he is God over all blessed for ever 2. In regard of perfection so of Christs fulness do we all receive 3. Thirdly in regard of Government so Christ by his Spirit ruleth in the hearts of the faithful and they are at his service 4. In regard of influence so there are infused in the soules of the elect the divine and heavenly motions of grace from Christ through whom they are able to do all things It consisteth likewise in a congruity and agreement which is three-fold 1. The head hath a natural conformity with the members so Christ as man with every one of the Church we are of his body of his flesh and of his bones 2. The head and members do agree in ordination to the same end conspiring together for the preservation of the whole entire So Christ is now in glory and the Church presseth forward to that eternal blessedness which in the day of perfect redemption they shall with Christ be actual possessours of 3. The head and the members do agree in contiguity so there is a spiritual contiguity effected by the supernatural operation of Gods Spirit betwixt Christ and his mystical body whereby they are made one they that are joined unto Christ are one spirit 1 Cor. 6.17 And hence those supernal graces whose original is God are with the more facility more copiously diffused and the life of grace with heavenly inspirations the more amply distributed to each part the power of which diffusive distribution principally resideth in Christ the head from whom the prime act of all transcendent information doth proceed For further illustration of this first Christ is the head of the Church 1. In all places 2. At all times 3. In every state and condition considered 4. In all Authority He is the head of the Church in all places for he is every where the Deity cannot be excluded neither yet included All places are full of him and yet all places do not comprehend him he is free from the limits of local circumscription and yet every where present Go from his Spirit we cannot Nocte latent mendae sed non Deum Dco o scura clarent muta respondent silen●um con●●it●tur faith an Ancient we cannot fly from his all-filling presence if we ascend into heaven he is there if we descend into hell be is there if we take the wings of the morning and dwell in the uttermost parts of the sea even there shall his hand lead us and his right hand shall hold us darkness shall not cover us darkness shall not hide us the night shall be light about us for to him the night shineth as the day Psal 139. An uncontroulable demonstration of this ubiquity and special presence of Christ in Spirit is the universality of the Church which is not comprehended as heretofore within the narrow bounds of Jury or the circumference of one Kingdom but the uttermost parts of the earth are his possession his call hath been heard in all Lands and all Nations The sound of the Apostles Doctrine concerning the Kingdom of Christ Rom. 10.18 went into all the Kingdomes of the earth and their words into the ends of the world Vitra Garamantas Indos protulet imperium all sorts of people are in subjection to his dominion This was intimated to Peter in a vision as is by some wittily observed Act. 10. Where he saw heaven opened and a certain vessel descending unto him as it had been a great sheet knit at the four corners wherein were all manner of four-footed beasts of the earth and wild beasts and creeping things and fowles of the aire The vessel knit at the four corners did denotate the universality of the Church the four corners of the vessel answering the four corners of the world East West North South The several kind of creatures in it call'd by Peter unclean but by God cleans'd signifies the Church of God collected out of all Nations and conditions of men purified with the blood of Christ and sanctified by his Spirit Wherefore pious was that conclusion which Peter hence deducted that in every Nation he that feareth God and worketh righteousness without respect of persons is accepted with him We read Mat. 24.31 that at the end of the world Christ will send forth his Angels to gather together his Elect from the four winds from one end of heaven to the other which infallibly is a significant expression of the dispersion of Gods Church through all the quarters of the world We may yet ascend higher Christ is not head on earth alone but in heaven also every sainted and glorified man is a triumphant member of this body of Christ Thus Christ is the head of the Church in all places He is also the head of the Church at all times 1. Before the law for then the Patriarchs our forefathers enjoyed the benefit of the same glorious promises made in Christ Jesus that we now do only the circumstance altered they believing that Christ should be incarnate we that he was 2. Under the Law for all the ceremonies services and sacrifices at that time had reference unto him without whom they could do nothing It were through Christ they were vigorous and for his sake acceptable to God and the persons for whom the sacrifices were offered were not respected so much for those sacrifices as for the Principal intended by them Christ Jesus So that his Spirit was in the faithful then elevating their souls to more sublime objects than there presented to the outward view and guiding their actions to an higher end than there appearing 3. He is the Churches Head after the Law under the Gospel For by the Gospel the power of God unto salvation and by his holy Spirit leading us into all truth and filling us with all eminent graces and Celestial benedictions he governeth the Church Gods flock conducting them to that Kingdom which for them he hath purchased with his precious blood And having since his manifestation in the flesh confer'd upon his people a more ample proportion of gifts the assurance of these dayes in Christ and happy communion with him is more apparent than ever before By him we have accesse unto the throne of grace by him we are made partakers of the divine nature In brief he is the head of the Church by an unrevokable constitution from all eternity and so unto eternity shall last No Pontifical competitour can put him by it no proud Prelate of Rome can partake of this honour proper to himself and which he will not give unto another Thus he is the head of the Church at all times And he is the Churches

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