Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	heart_n	light_n	shine_v	8,936	5	9.6862	5	true

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

in their places minister content to the mind of man In the beginning God created the heaven and the earth Gen. 1.1 Heb. 11.3 Psal 145.10 Through faith we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do appear All thy works shall praise thee O Lord. Of Light and Darkness Lux. ESt qualitas corporis lucidi quâ ipsum lucidum est alia illuminat agitque in ea non est substantia sed accidens seu affectio corporis Light was that bright quality immediately created by God Calv. and inherent in some meet subject Or the first day which God could make without means as Calvin well observeth This Light was the first ornament of the visible world and so is still of the hidden man of the heart the new creature The first thing in Pauls commission was to open mens eyes and to turn them from darkness to light To dart such a saving light into the soul as might illighten both organ and object So as that they who erst were darkness are now light in the Lord and do preach forth the praises of him who hath called them out of darkness into his marvellous light Light is not a body nor as some will have it a substance but an accident Non constar ex lumine 〈◊〉 q●id sit natur● laminis The truth is no man can tell what it is of any certainty An admirable creature it is surely a divine and heavenly thing than which nothing is more desirable nothing more profitable There are two excellent uses of Light 1. To refresh men by the sight of the earth and the things thereon Truly the light is sweet and a pleasant thing for the eyes to behold the Sun 2. To set us upon serious employments Man goeth forth unto his work and to his labour until the evening It is called the wings of the morning because it diffuseth in an instant the whole Welkin over In a word The most noble among inanimate creatures is Light Tenebrae As Light is the most noble among inanimate creatures so the contrary to i● Darkness is a defect and deformity The darkness mentioned Gen. 1.2 which covered that confused heap God created not for it was but the want of light The darkness in Egypt was extraordinary Exod. 10. when God did so thicken the Air that they might take notice of it not only by the eye but by the hand when they could rather feel than see what was next unto them so that for three days space they stirred not from their places So was also that in Judea at Christs suffering Mat. 27.45 This darkness some think was universal not onely over all the land of Jury but over the whole earth and so the Text may be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tiberius say they was sensible of it at Rome Dionysius writes to Polycarpus that they had it in Egypt And it should seem that the great Astronomer Ptolomy was so amazed at it that he pronounced Either Nature now determineth or the God of Nature suffereth Sol non fert aspectum illum miserandum quem sine rubore fronte Judaei irnident saith Aretius Aret. The Sun hid his head in a mantle of black as ashamed to behold those base indignities done to the Sun of righteousness by the sons of men Darkness is either Natural or Metaphorical Darkness of Nature properly and literally so called is the absence of Light when the Sun taketh its leave of our horizon and all things are envelloped in the sable mantle of the night then we justly say it is dark Darkness used in a horrowed sense serveth in Scripture to represent a state 1. Of ignorance in divine matters 2. Luk. 1. ●● Eph. 5●● when the mind is destitute of spiritual knowledge unacquainted with the mysteries of salvation 2. Of misery and that of all sorts Temporal Psal 107.10 Isa 50.10 Mat. 22.13 Spiritual Eternal 3. Of iniquity In this respect it is that the power of sin ruling in mens hearts is called The power of darkness Col. 1.12 Eph. 5 11. Rom. 13.12 13. The works of sin which they act in their lives are called The works of darkness And especially flagitious enormities such as rioting and drunkness c. To say that God dwelt in darkness till he had created light was a devilish sarcasme of the Manichees for God is light it self and the Father of lights and ever was a Heaven to himself ere ever the mountains were brought forth or ever he had formed the earth and the world even from everlasting to everlasting being God Hell is called utter darkness being an expulsion from the blessed presence of God who is mentium lumen And God said Gen. 1.3 4.2 Cor. 4.6 Let there be light and there was light And God divided the light from the darkness God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. Of Night and Day Night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NIght is so called in Hebrew Ps 104.20 21. from the yelling of wild beasts therein according to that of the Psalmist Thou makest darkness and it is night wherein all the beasts of the forrest do creep forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Varre the young lyons roar after their prey In Greek à pungendo quia ad somnum pungit Or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike to which the Latine answers Nox à nocendo Some say of an Hebrew word which signifies to rest because men take their ease and sleep then So the Psalmist Man goeth forth unto his work vers 23. and to his labour until the evening It is a time of silence and fit for designe so sings the Poet Statuunt sub nocte silenti Ovid. Met. 4. Fallere custodes foribúsque excedere tentant The Jewes divided the Night into four watches Mark 13.35 1. Even 2. Midnight 3. Cock-crowing 4. The Morning The Romans divided their Night into ten parts viz. 1. Crepusculum Godw Antiq. The dusk of the evening 2. Prima fax Candle-tinning 3. Vesper The night 4. Concubium Bed-time 5. Nox intempesta The first sleep 6. Admediam noctem Towards Midnight 7. Media nox Midnight 9. De média nocte A little after Midnight 9. Gallicinium Cock-crowing 10. Conticinium All the time from Cock-crowing to the Break of day The darkness God called Night Gen. 1.5 Psal 63.5 Psal 16.7 Psal 42.8 Psal 119.55 O God I remember thee upon my bed and meditate on thee in the night-watches My reins instruct me in the night-seasons The Lord will command his loving kindness in the day-time and in the night his song shall be with me and my prayer unto the God of my life I have remembred thy name O Lord in the night and have kept thy law

5. Laodicea was therefore proud because ignorant Rev. 3. Those question-sick Phantasticks were proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing nothing 1 Tim. 6.4 But humble Agur though full of heavenly light yet vilifies and nullifies himself to the utmost Pro. 30.2 Exemplifying that of Solomon cap. 11.2 With the lowly is wisdom Pride was anciently pourtrayed Pope-like with three crowns on her head Upon the first was written Transcendo upon the second Non obedio upon the third Perturbo Many are like Dionysius the Tyrant to whom when Aristippus petitioned he received no answer until he fell at his feet as if his ears had been there Thou reprehendest me of pride said Aristippus to Diogenes for wearing my apparel neat but I see thy pride in thy slovenly attire and affected beastliness Multo deformior est illa superbia quae sub quibusdam humililatis signis latet Hier. l. 2. Ep. 22. Cypr. Venustas tribuitur à naturâ corrumpitur ab arte Lucifers Motto E●o fimilis Altissimo Isa 14.14 spying it through that rent and torne mantle of thine They which out of pride do paint colouring themselves white and red begin betimes to prognosticate of what colour they shall be in Hell Again Qui se pingunt in hoc seculo aliter quàm creavit Deus metuant ne cum venerit resurrectionis dies artifex creaturam suam non recognoscat The sinfulness of this sin appears 1. It blinds the mind and hardens the heart of man Dan. 5.20 2. All other sins fly from God but Pride flies upon God Jam. 4.6 3. It 's the root of other sins Prov. 13.10 Ezek. 7.10 4. It is Morbus Satanicus 1 Tim. 3.6 5. It 's that sin which makes God abhor man Pro. 16.5 cap. 6.16 17. Psal 119.21 c. Pride precedes a fall As swelling is a dangerous symptom in the body so is pride in the soul As the swelling of the sails is dangerous for the overbearing of a little vessel so is the swelling of the heart by pride Nebuchadnezzar's fall may be an example that Pride is the certain way to ruine for the same man that would be like God God made him unlike a man a beast until he lifted up his eyes to heaven The like of Pharaoh Adonibezek Agag Haman Herod c. It was a great foretoken of Darius his ruine when in his proud Embassy to Alexander he called himself the King of Kings and Cousin of the Gods but for Alexander he called him his Servant Sigismund the young King of Hungary beholding the greatnes of his Army said What need we fear the Turk who need not at all to fear the falling of the Heavens being able with our spears and halberds to hold them up He afterwards shortly received a notable overthrow being himself glad to get over Danubius in a little boat to save his life Major sum quàm cui possit fortuna nocere Yea Bajazet the Terror of the world and as he thought superior to Fortune yet in an instant overthrown into the bottom of misery and despair Prov. 16.18 Pride goeth before destruction and an haughty spirit before a fall If a man saith one have a bladder that is full of wind the way to let it out is either to unty it or prick it or rend it So the way to let pride out of the heart is Act. 2.37 Joel 2.13 1. To unloose our high conceit of ourselves and our own worth 2. To prick it with hearty remorse and godly sorrow for sin 3. If that will not do it to rend it even in peeces with the remembrance of Gods fearful judgments due unto it Proud Gerard. O earth and ashes Sperma foetidum vas stercorum esca vermium A filthy seed an unsavoury vessel meat for worms Wo to the crown of pride Isa 28.1 My soul shall weep in secret places for your pride Jer. 13.17 Behold this was the iniquity of thy sister Sodom Pride Knowledge Intelligentia est fons scientiae sapientiae Alsted Est habitus partim naturalis partim acquisitus naturalis quoad inchoationem acquisitus quoad perfectionem 'T is fitly compared to the Israelites Jewels whereof they made a Calf As the same gold being in Jewels was precious but being cast into an Idol became odious So the wit of man which in the days of his innocency was good and gracious is in his corrupted state become vain and vicious 'T is also compared to an untilled field not only lying barren but yielding the thorns weeds and brambles of sin and error till husbanded by the good Spirit of God The best Minerals have their poisons till extracted the sweetest flowers their faeces till separated so the best wits their folly till by Gods Spirit refined In relation to spiritual things the understanding being weighed will be found like Belshazzar too light lighter than vanity it self Let not then the wise man glory in his wisdom Jer. 9.23 The Knowledge of man is as the waters some descending from above and some springing from beneath the one informed by the light of nature the other inspired by divine revelation The light of nature consisteth in the notions of the mind and the reports of the senses For as for the knowledge that man receives by teaching it is cumulative and not original as in a water that beside its own spring-head is fed with other springs and streams And according to these two illuminations or originals Knowledge is divided into Divinity and Philosophy Mans Knowledge hath three beams 1. There is Radius directus which is referred to nature 2. Radius refractus which is referred to God and cannot report truly because of the inequality of the Medium 3. Radius reflexus whereby man contemplateth himself There is Scientia intuitiva Scientia discursiva or abstractiva as the School-men have it And both these do admit of further subdivisions But Weems doth very well illustrate them I have the abstractive knowledge of a Rose in winter in my mind I have the intuitive knowledge in my mind when I see the Rose in June The first creature made at the first creation was Light and the first work of the Spirit in mans heart at the second creation is to beat out new windows there and to let in light 2 Cor. 4.6 And then as Aenaeas Silvius said Semper in sole sita est Rhodos qui calorem colorem nobis impertit Knowledge is 1. Intellectual 2. Experimental Some knowing men are nothing the better for all they know The Devils are full of objective knowledge but they get no good by it No more do those men that draw not their knowledge into practice but detain the thuth in unrighteousness It swimmeth in their heads but sinketh not into their hearts Therefore let thy knowledge be not only apprehensive but affective experimental and practical And beg this of God For well said Austin Quando Christus magister quàm citò discitur quod

Actus voluntatis à voluntate producitur sed à ratioue suadetur Vives l. de anima is unto the will and affections as the eye to the body the Captain to the soldiers the Pilot to the ship the eye be dark the body walks blindly if the Captain be ignorant the soldiers march disorderly if the Pilot be unskilful the ship sails dangerously So whilst the will and affectiors do follow such a blind ignorant and unskilful guide as the natural understanding is in supernatural things how can they walk without falling march without disorder or fail without danger of drowning The actions of the Will are In civilibus libera sed non in spiritualibus velle nolle But tota voluntas aversa à Deo Phaedra confessed to her Nurse Quae lequeris vera sunt sed furor suggerit sequi pejora Senec. Scotus compares the Will of man to an Horse at liberty and the Grace of God to the Rider By mans fall the Will lost not its nature but was changed in quality Sent. l. 1. distinc 17. therefore as the Horse can run freely without a Rider so can the Will of man move freely without the assistance of Gods saving grace but 't is a wild race being unbridled But once brought to conformity by Gods Spirit directing 't is like the Optick nerves which be whole at the roots though one of the branches be perished Thy people shall be willing in the day of thy power Psal 110.3 Phil 2.13 For it is God which worketh in you both to will and to do of his good pleasure Note here that Passions are motions of the sensitive appetite stirred up by the apprehension either of good or evil in the imagination working some outward change in the body They are so called to put a difference betwixt them and the Faculties of the soul which are naturally inbred in it and betwixt the Habits which are infused and acquired and also always alike and permanent To enumerate some Love Amor est voluntari●s quidam affectus quàm conjunctissimè re quae bona judicatur fruandi A passion or affection in the concupiscible appetite that it may enjoy the thing which is esteemed to be good as neer as it can Austin shews when our love is inordinate thus Diligens non diligenda an t aequè diligens quod minus vel amplius diligendum est aut minus vel amplius quod aequè diligendum est contra or dinem charitatis diligit That is He that loveth things that are not to be beloved or loveth things equally which are less or more to be beloved or loveth less or more that which is equally to be beloved He loveth not as he should love Hatred Est quo voluntas resilit ab objecto disconvenienti vel ut disconvenienti A turning of the concupiscible uppetite from that which is evil or esteemed evil Opposed to Love Joy Turk hist fol. 750. A passion arising from the sweetness of the object which we enjoy It is storied of one Sinan a Jew that he was so overjoyed with the sudden and unexpected return of his son whom he had for many years before given over as lost that in embracing of him he fainted and so presently for joy died Grief A passion of the soul which ariseth from a discontment that we have received from the objects contrary to her inclination Or a natural affection whereby the heart is grieved in respect of some evil thing which troubleth us A Painter diversly and by degrees presenting the sorrow of the Parents and friends of Iphygenia when she was sacrificed when he came to her Father he painted him with his face covered as confessing his Art not sufficient to express in the visage a grief of that degree Jactant Stoici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu indolentiam And amongst the Thracians Sorrow was accounted so effeminate a passion that they adorned those Men that mourned like Women Fear A certain natural affection whereby men are stricken by reason of some dangerous and hurtful evil either true or imagined This cowardly passion when inordinate expectorates and exposes a man to many both sins and sufferings The Camelion is said to be the most fearful of all creatures and doth therefore turn himself into so many colours to avoid danger which yet will not be Anger It is a passion of the mind for wrong offered It differeth from Hatred for Anger seeks revenge sub ratione justi vindicativi but Hatred is ira inv●terata Austin compares Anger to a more in a mans eye but Hatred to a beam Ira utendum est ut milite vel satellite non ut duce Arist Memory Memory is the Souls storehouse there we lay up observations Memoria rerum prateritarum being ararium animae There is a double act of it 1. Ut fideliter conservat 2. Vt promptè reddat and from thence we setch them out as occasions invite Our Memory naturally is like filthy Ponds wherein Fish die soon and Frogs live long Rotten stuff is remembred memorable mercies are forgotten Hence we that should be Temples of Gods praises are as graves to bury his benefits Most men write Injuries in marble Courtesies in the sand What 's bad they can retain sufficiently but in matters of God their memories serve them not Most men have Memories like Nets that let go the clear water and catch nothing but slicks and refuse stuff Or like Sieves that retain the chaff and let go the corn Or like the creature Cervarius that if he but look back forgets the meat he was eating though never so hungry and seeks for new Or Sabinus in Seneca who never in all his life could get by heart these three names of Homer Vlysses and Achilles The Cabalists until of late time wrote not but taught and learned by mouth and diligent hearing of their Rabbins committing things to memory Memory is like the leafs of books which being seldom used do cleave together The Soul should be as an holy Ark the Memory as the Pot of Manna preserving holy truths for holy uses Therefore every Scribe which is instructed unto the Kingdom of heaven Mat. 13 5● is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Conscience Conscience is Gods Spy and Mans Overseer It is called Conscientia saith Bern. quasi cordis scientia For Scientia is when the heart knows other things Conscientia quando cor novit se In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Conscientia a joint knowledge or a knowledge with another Either cum alio that is with the High and Eternal God for none besides God and a mans own self hath an immediate knowledge of himself Or rather scientia cum alia scientia there is a knowledge whereby we know that we know and that is Conscience Damascen defines it thus It is lex nostri intellectus And certainly

Vsurer neither shalt thou lay upon him Vsury You exact Vsury every one of his brother I pray you let us leave off this Vsury Restitution It is necessary to the remission of sin Things stollen must be restored and fraud is no better than theft Restituere est aliquem iteratò in possessionen● dominium rei substituere Aquin. Restitution is a constitution of a man in the right possession of the thing again The wrongs whereof restitution is to be made are bona 1. Animi 2. Corporis 3. Famae 4. Fortunae The goods of the Mind if we have been the means of the distraction of any The goods of the Body Non remittitur peccatum nisi restituatur ablatum Ep. 54. if we have wounded any The goods of Fame if we have defamed any And the goods of Fortune as we call them If we have wronged any this way let us be careful to make restitution Sin is not remitted saith Aug. unless the thing taken away be restored De quànto how much is to be restored we will not curiously dispute At the least simplum the same thing if it be possible If not yet something equivalent thereunto and according to the quantity of the wrong If the party have susteined much wrong by a long detention of it then duplum or triplum as the Schoolmen speak Zacheus offers a fourfold restitution The person to whom restitution is to be made Et ubi non est bares ecclesia baeres De vit Const lib. God hates Holocaustum ex rapinâ Isa 61.8 Mal. 1.13 is the party himself if he be alive or else his heirs And where there is none saith Eusebius the Church is heir Sultan Selymus told his Counsellor Pyrrhus who perswaded him to bestow the great wealth he had taken from the persian Merchants upon some notable Hospital for relief of the poor That it ought rather to be restored to the right owners which at his command was done accordingly Mr. Burroughs in his Commentary on Hosea saith I my self know one man that had wronged another but of five shillings and fifty years after could not be quiet till he had restored it Father Latimer saith He that makes no restitution of goods deteined shall cough in hell and the Devils shall laugh at him And he further saith that preaching upon this subject divers were so wrought upon that they presently came in and made restitution of goods unjustly gotten considerable summs Amongst whom Mr. Bradford was struck in the heart for one dash of a pen which he had made without the knowledge of his Master and could never be quiet till by Latimer's advice restitution was made for which he did willingly forgo all the private and certain patrimony which he had on earth If our Conscience tells us we have wronged any let us make satisfaction for the wrong 1. It is Gods precept Ezek. 33.15 2. They are worse than Judas that restore not Mat. 27.3 3. The thing remaining will ruinate thee and thy house too as Naboth's Vineyard did Ahab Wh●se oxe have I taken 1 Sam. 12.3 Luk. 19.8 and I will restore it If I have taken any thing from any man by false accusation I restore him fourfold If he hath wronged thee Philem. 1● or oweth thee ought put that on mine account I will repay it Piety It is a kind of heavenly impression or propension in the heart and soul of a man which inclines and is apt to carry it in all the motions and tendencies of it upon God or towards God that is to cause it to remember God and his glory in all the actings and workings thereof and to raise frame and order these in a regular and due proportion thereunto 1. God commands it in this sense 1 Cor. 10.31 To do a thing to Gods glory requires 1. That the deed be such for the nature and kind as is apt to yield matter or opportunity to men to glorifie God 2. That such actions be qualified with dueness of circumstance in time and place 3. That a man consult with the glory of God and steadily inform himself what that would have done for its exaltation 4. That the heart or soul in or before the doing of it make a secret deed of consecration or dedication of it to this end 2. It is prest by great and precious promises 1 Tim. 4.8 With what an high hand is it lifted up by the most high when as he layes down both heaven and earth at the feet of it 3. By threatnings Psal 14.5 6. 1 Pet. 4.18 2 Pet. 1.6.3.7 All these arrows are levell'd at the face of ungodliness 4. It 's very powerful Many have a form but few the true power of godliness Heathens themselves shewed a veneration of their Gods by imitating them To profess Christ in words and decline him in practice is no less than to disclaim him and pronounce him a Cheat. 1 Joh. 2.6 The goodness of Gold is not only tried by ringing but also by the touchstone So the trial of Godliness and Faith is to be made not of words only but by action and performance of deeds Ea est enim vera pietas quae proponit divina humanis perpetua temporalibus Exeat Aulâ qui vult esse pius is too often verified Follow after Godliness 1 Tim. 6.11 Verse 6.1 Tim. 4.8 For Godliness with contentment is great gain Yea Godliness is profitable unto all things having promise of the life that now is and of that which is to come Impiety Turn a Child loose into an Apothecaries shop or an Idiot and that Gally-pot which looks fairest shall have his first hand though full of poysonous drugs whereas the judicious would choose the wholsomest being led not by sense but by skill So the Impious is taken with the specious shew of sinful pleasures at least he supposeth that Gain is godliness but the truly wise know the danger being fully assured that Godliness with contentment is great ga●n Antiochus intemerantià vitiorum ita fascinatus ut Judaeos cogere caepit Ioseph de bello Iud. ut abrogato more patrio nec infantes suos circumciderent porcósque super aram immolarent quibus omnes quidem adversabantur optimus vero quisquis propterea trucidabatur The wrath of God is revealed from heaven Rom. 1.18 ● against all ungodliness and unrighteousness of men Sanctity It is an honorable impression property or quality in the rational nature or being which disposeth the subject to an absolute and utter separation and abhorrency in affection from whatsoever is sinful or such And such wayes and actions which proceed from such a principle as this may be called holy Some do difference it from Godliness thus Holiness is as before described but Godliness is a disposition which inclines the person in whose soul it taketh place to act for God and to make the advancement of his glory the supreme end of their wayes and actions Holiness may be compared

come Rom. 3.8 Omnia libera per fidem serva per charitatem Faith gives liberty but Charity is a binder Paul by faith may circumcise Timothy by charity he will not circumcise Titus Off with that hair away with that apparel those colours c. which wound thy weak brothers soul It will be no grief of heart as Abigal told David in another case to have forborn in case of scandal A great grief it would be if by some rash word we should betray a brother or smite out the eye of our dearest child Should we then destroy the life of grace in another by our unadvised walking Vnto the pure all things are pure Read 1 Tim. 4.4 Tit. 1.15 Rom. 14.3 Let not him that eateth despise him that eateth not and let not him which eateth not judge him which eateth Vers 15. Destroy not him with thy meat for whom Christ died Read Rom. 14 5. 1 Cor. 8.11 c. Questions The Schoolmen were great Questionists and they had it from the Artemonites a sort of Hereticks Anno Christi 220. that out of Aristotle and Theophrastus corrupted the Scripture by turning all into questions In detestation of whose vain jangling and doting about questions Luther saith Propè est ut jurem nullum esse Theologum Scholasticum qui unum caput Evangelii intelligat I durst swear almost that there was not one School-Divine Tom. 1. Oper. lat Ep. 47. that rightly understood one Chapter of the Gospel Again God loveth Curristas non Quaeristas saith he It is a question of the Papists Whether an Ass drinking at the Font do drink the water of Baptism and so may be said to be baptized But Melancton answered well Est quaestio digna Asinis Such Questionists are as Stapleton saith of Bodin Magna nugatores great Triflers True it is we must be ready to render a reason of our faith but then it must be when we see it will be to some good purpose Nodum nodo dissipat Aret. as if otherwise forbear or u●ty one knot with another as Christ did Mat. 21.24 Sick about questions 1 Tim. 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.23 But foolish and unlearned questions avoid knowing that they do gender strifes Read 1 Tim. 1.4 Tit. 3.9 c. Imagination This Janus of Imagination hath different faces The face towards Reason hath the print of Truth the face towards Action hath the print of Good which nevertheless are faces Quales decet esse sororum In matters of Religion Imagination is raised above Reason hence is the cause why Religion sought access to the mind by Similitudes Types Parables Visions and Dreams Those that abused the light of nature Rom. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a reward became vain in their imaginations Sense and Motion Sense is that faculty whereby a man in his body is enabled to discern things without himself and accordingly to desire and move to them 1. Seeing by which man is not only enabled to behold the Creation and see what God hath wrought but finds it a chief help for all the employments of life in all callings 2. Hearing which is performed after a wonderful manner by which is let into the soul and body not only sounds of delight but also of necessity 3. Tasting by which we distinguish of meats profitable or hurtful to the body 4. Smelling by which we receive in those delightful scents God hath caused to arise from divers of his creatures and to avoid things noisom 5. Touching which though it be the most stupid sense is of great use for mans safety These are called Outward senses and what images of divers things they have got by going abroad they do deliver in to the Common sense the Phantasie and Memory where they are received in refined and treasured up and these are called the Inward senses So that the former may be called the Body's guard and the Soul's int●lligencers All sense proceedeth from the brain and therefore is placed as Galen observeth in the upper part of the body as the fittest scituation for conveniency to the senses of the eyes and sight especially The spring and original of the senses saith another is in the common sense seated in the fore-part of the head This differeth from the rest of the senses as the root from the branches or as a line drawn from the point Our senses are inlets to the understanding and therefore the senses of the body are advantagious to the mind The eye doth not see for it self or for the body only but the eye sees for the understanding The like may be said of the rest of the senses They may be servants to sin or servants to grace Let not therefore those senses which God hath given us both for natural uses to the body and for spiritual uses to the soul be abused and turned to the disservice of the body much less to the destruction and damnation of the soul For by these the heart may in a moment be both affected and infected Amongst the rest Seeing and Hearing are two principal senses of inquisition and reporcers of knowledge never satisfied yet no knowledge of Gods will revealed by the senses As one of Plato's School said That the sense of man carrieth a resemblance with the Sun which as we see openeth and revealeth all the terrestrial Globe but then again it obscureth and concealeth the stars and celestial Globe So doth the sense discover natural things but it darkeneth and shutteth up divine Hence it is that many learned men have been heretical whilst they sought to flie up to the secrets of the Deity by the waxen wings of the Senses Of the Senses read Eccl. 1.8 Job 6.30 cap. 12.11 Gen. 27.12.21.27 1 Cor. 12.17 c. 2 Cor. 5.7 But we walk by faith not by sight Motion is one of those two sorts of senses wrought by the soul upon the body For of it self it is but a dead lump as it shews it self to be when the soul is gone out of it The soul gives unto the body a threefold motion The Vital motion and this is wrought two wayes 1. By the Pulse which is begun at the heart and made continually to beat and this beating of the heart begets those sparkles which we call vital spirits arising out of the finest of the blood which spirits are carried by the pulse thorow the arteries and they shine in the whole body according as their passages are more or less open 2. And by Breathing by which aire is both fetcht in continually for the cooling of natural heat in the heart and the spirits refreshed as also the gross and more smoky spirits are exhaled out of the breast The motion of Appetite by which the creature is inclined to take to him such things from without as he conceives good and needful for him and likewise to avoid things hurtful Thus there are divers appetites and desires as of hunger and thirst after food desire of

God David did run the pure path of Gods commandments and Christ did all things well We are to have respect to all the divine ordinances of the God of Truth that in none if it be possible we may be sound faulty Forsake evil and do good saith the Prophet and so the Lord shall crown our desires above what we are able to ask or think saith the Apostle Let your Covetousness be turned to Liberality that the Saints of God those of the houshold of faith may be the better for you Let your Ambition be turn'd to Humility that ye think not of your selves above that which is meet Let your Adulteries be turn'd to Chastity that your bodies may be fit temples for the Holy Ghost to dwell in Let your Idolatries and Superstitions be turn'd to the zealous and Primitive service of God that God may dwell in the midst of you Let your Wantonness in attires and habits be turn'd to Gravity whereby the Heavenly graces of the Eternal Spirit may be enlarged in you and manifested by you as becometh Saints Let your hideous Blasphemies and horrid Oaths be turn'd to a reverent naming of the Lord that his Name may be hallowed by you In conclusion let all the Intemperance Prophaneness and Corruptions of our lives be turned to Holiness whereby all our actions may favour of grace goodness and obedience This obedience in actions whereby we glorifie God must be 1. Speedy 2. Cordial 3. Ever augmenting 4. Resolutely constant It must be speedy To day if ye will hear his voice harden not your hearts Dilatory procrastinarions beget difficulties and augment our miseries Wherefore to keep a Field from overgrowing with weeds is to pluck them up in the Spring and to preserve ones Body from overcharging with diseases is to purge the bad humors betime Thus sin and disobedience must be nipped in the bud or else they bring forth much soure fruit of trouble and danger 'T is the Polititians observation That à parvis veniunt summa mala principiis The greatest evils have but small beginnings Our obedience must be cordial My son give me thy heart saith the Wise man saith the wiser God If obedience be wrung from us it is not acceptable A cheer 〈◊〉 giver obtains acceptation at Gods hands Abraham's obedience in offering to offen up his son Isaac upon Divine command was cordial So were Davids services being a man after Gods own heart Christs obedience was cordial both in fulfilling every tittle of the Law and suffering the punishment due to our sins So was Paul's when in his conversion he consulted not with flesh and blood but immediately obeyed the Heavenly vision Our obedience must be ever augmenting It is the genuine nature of true grace to be ever growing and of good Christians to grow in grace The perfection of obedience is not compassed in a moment which is but a point of time but by degrees and many previal dispositions Were it not that we are too much indulgent to our corrupt affections our obedience would never leave growing until by Divine assistance and pious endeavours we increase the quantity thereof I know the desire of enjoying the home-pleasures of this sinful life hath the more favorable audience and powerful perswasions in a mind captivated to his own passions and prevails more But where the heart is set at liberty from the bondage of sin there Piety beareth sway and obedience aboundeth Hence proceeds the Apostle's elegant Climax Add to your faith virtue and to virtue knowledge 2 Pet. 1.5 6 7. Acti agamus and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity If these things be in yo● and abound they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ Our obedience must be resolutely constant With the Galatians to begin in the spirit and to end in the flesh is a deep apostacy from the truth of obedience and from obedience to the truth It is manifest cowardise in Souldiers to forsake their Colours when they are upon service Our whole life is no other than a continual warfare If our resolution be not fixt in our Christian enterprises if we fail after the military oath is solemnly taken by us in our Baptism in obeying the Captain of our salvation the Lord of Hosts we cannot avoid the bafest imputation of coward●se nor be accounted other than dastardly fugitives We know Satan and the World lay strong siege to take us and to draw us by head and shoulders from our obedience But we may learn from Job this point of valour that though God should kill us much less then if Satan should yet we should not upon any terms forsake him For the crown of life and diadem of glory Rev. 2.10 shall be given unto them alone that are faithful to the death Thus much concerning the honour of Obedience which this Glory in the Text imports Now follows the other honour imported by it which is the honour of Divine worship or adoration whereof there are two degrees 1. Internal 2. External The first is the internal affection or serviceable submission which is as the soul or life The other is the external note or sign of such submission as bowing kneeling supplication these are the body or material parts of it Now this worship when divine and opposed unto civil is proper unto God and incommunicable to any creature For the glorious prerogative of our Creation and Redemption in these works he admits no instrumental service much less can brook a Partner in the glory redounding to them My glory will I not give unto another Psal 95.6 In consideration of the works of Creation the Princely Prophet invites all to adore God O come let us worship and bow down and kneel before the Lord our Maker In consideration of our Redemption God speaking of Christ saith Let all the Angels of God worship him much more men Besides the seeds of grace and true religion are sown immediately by Gods sole powerful hand and their native off spring acts of faith especially must be reserved entire and untouch'd for him Prayers intrinsecally religious or devotions truly sacred are oblations which may not which cannot without open sacriledge be consecrated to any others honour but only to his who infuseth the spirit of prayer and thanksgiving into mens heares Bowing the body and kneeling as used to express a religious and divine worship must not be directed to honour them which are no gods but the Only wise and Immortal King Never had any man juster occasion to worship an Angel than S. John or a Saint than Cornelius and his company had The reason why the Lord in wisdom would have as well their willingness to worship as the Angel's and S. Peter's unwillingness to accept their proffered submission so expresly registred was to imprint the true meaning of that Law in

the ordinance of God for He did all things well Wherefore to shew that God keeps his word and that the truth of his promises is infallible He rose again from the dead In regard of us the end of his Rising is threefold Viz. 1. For our Example 2. For our Justification 3. For our Faith c. First for our Example tending to the information of us in the ways of righteousness in the paths of life That like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life that the body of sin might be destroyed Resurectione Domini configuratur vita quae hic geritur and that henceforth we should not serve sin Rom. 6.4.6 The Resurrection of Christ from the dead should be a pattern for us wherein there is some effective vigor to raise us from the death of sin to a gracious life The power of effecting both is in God A D●o est quod unima vivat per gratiam corpus per Animam That the soul lives by grace and the body by the soul comes from God Aquinas who is the Author of life And saith Ames Christ rising from death is tum demonstratio quam initiatio as well a demonstration as the initiation or beginning of our Rusurrection by whom we pass from death unto life Secondly for our Justification They are the express words of the Apostle He was raised again for our justification Rom. 4. ult For now that he hath gotten the victory over death by reviving he applies by the vertue thereof all the benefits of the Gospel unto us to the exceeding great consolation of our souls Lastly for the establishment of our faith concerning the obtaining of life everlasting For indeed if the Head be risen the members may be sure to rise too and if the Head receive life and glory doubtless the members which have their proper dependunce of him shall receive the like perfection for a glorified Head cannot be without a glorified body Now Christ is the head of the body the Church Col. 1.18 who is the beginning the first-born from the dead that in all things he may have the preheminence Of the fulness of whose glory in the day of our perfect redemption we shall all receive a full measure For a Conclusion Communi naturae lege moriuntur homines The sons of men composed of dust and ashes die by the common law of nature Eternity is proper to another world not to this to this Inconstancie The Son of the most High himself when he became the Son of man was subjected to Mortality He pleaded no Prerogative royal to be exempted from that end which God setled in the course of nature Our times upon the Earth may be said to be lasting but not everlasting though in the hands of God Heaven decreed a period to our Lives which we cannot prevent and to which Christ at the appointed houre did submit himself with all obedience not able to avoid it Necessity was laid upon him to pay the dubt to Nature which might serve for a payment of our debt to God yet not respectu peccuti W●ems Protralcture of Gods image in man pag. 43. but respectis poenae this necessity was not in respect of sin He was a Lamb without blemish and without spot but in respect of that punishmen● which he did oblige himself to undergo for the sins of men Est illata necessia● Adamò innata necessit as nobis assumpta necessitas in Christo Necessity of death was laid upon Adam for his sin necessity of death is imbred in us and by a voluntary assumption there was a necessity of death in Christ A man willingly gives his word for such a summe for his friend but when he hath willingly given it he must of necessity pay it So Christ willingly took this debt upon him and in the fulness of time when 't was exacted paid it down even his life to God and nature But albeit he thus parted from the world yet God hath raised him up Etiam animalula quaedam typ● Resurrectionis sunt Lavat in Job 14.12 having loos'd the paines of death because it was not possible that he should be holden of it So though the hand of fate by Natures unconfused order reduce us to our first principles yet shall we rise again by the mighty power of our eternal Maker The Judge of all the word hath appointed a day wherein to judge the world to which all must rise And as all must die and after death come to judgment so Christ was once offered to bear the ●ius of many and unto them that look for him shall be appear the second time without sin unto salvation THE BLESSED AMBASSADOR OR THE Best sent into the Basest GALATH. 4.6 And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father GODS love wherewith he hath embrac'd the sons of men in his onely Son is of such large extent as cannot be limited as cannot be measured the breadth and length and depth and height thereof Eph. 3.18 19. doth passe our knowledge Doth passe our finding out The length the breadth the depth of the earth the sea the heavens Mathematicians by their speculations do conjecture but the love of God the most ingenious and judicious cannot it so exceeds so much as conjecture much lesse perfectly know because infinite Would a man part with his only son and alone darling and he content he should die a most ignoble and ignominious death to ransome his servants his cantives his slaves rebels that would cut his throat I cannot be perswaded the world affords such a man such a Phenix there was but one in all the world Abraham found willing to slay his son to rip up his bowels that spruug out of his own when God commanded it Yet the Lord of heaven and earth whose mercies are over all his works sent his only Son to save sinners to dye that by his death we may live Though servants Cantives slaves rebels yet by his Son made Kings Priests Prophets sons and heirs of an eternal inheritance O the depth the height and length and breadth of Gods love He sent his Son forth from him to bring us to him he freely gave him to redeem us from the insulting power of Sathan from the captivity and dominion of sin from the oppressing tyranny of the world to bring us into the glorious liberty of the Sons of God This liberty this sonship is obtained by faith for to as many as beleeve in his name hath he given power to become the Sons of God All ye then that beleeve are no more servants but sons not sons of wrath but sons of God not sons by nature but sons by grace And because sons behold the Lords bounty is en●arged toward you the treasures of his graces are open for you the store-house of his riches is

in us not for a time but for ever for the Word dwelling noteth a perpetuity and is opposed to sojourning And also that he hath the full disposition and absolute command of the heart as a man of that house whereof he is Lord. Which disposition consists in these six notable benefits which are sure evidences of the Spirits being and dwelling in our hearts every one whereof is worthy our serious speculation The first is the illumination of our understandings with a certain knowledge of our reconciliation to God in Christ Jesus This is obtained by the special information of the Spirit he shall teach you all things he shall guide you into all truth John 14.26 16.13 saith the Saviour of the world This knowledge is not of Generals but of particulars that God is our Father Christ our Redeemer the holy Ghost our Sanctifier the Spirit of God faith the Apostle Rom. 8.16 Beareth witnesse with our spirits that we are the sons of God Worketh in us a sure knowledge of the remission of our sinnes of our reconciliation and peace with God of our adoption into the liberty of the sons of God and faith the Apostle 1 Cor. 2.12 now have we received the Spirit which is of God that we might know the things that are given to us of God that is the righteousnesse of Christ assuredly It is not in man to know assuredly what great things God hath done for his soul without the special instruction of the Spirit called the Spirit of truth And the Spirit of wisdom and understanding Isa 11.2 the Spirit of knowledge The second benefit of the Spirit which discovers his being in our hearts is regeneration wherby our hearts are renewed by receiving newnesse of life and grace The coruptions of our nature are expell'd by the Spirits infusion of supernatural qualities into us whereby we are made new creatures and of the servants of sin and limbs of Satan are made the members of Christ and sons of God Hence he is called the Spirit of life Except a man be born again by water and the Spirit he cannot enter into the Kingdom of heaven saith our Saviour Ezek. 36.25 and Ezekiel doth Prophecy that God would sprinkle clean water upon them and they should be clean and from all their filthinesse would he cleanse them It is the Spirit that doth regenerate us who is here compared to clean water for these two causes 1. As water mollifies dry wood and puts sap into dry trees so doth the Spirit supple and mollifie our hard hearts and put sap of grace into them whereby we are made trees of righteousnesse and bring forth fruits of eternal life Christ saith John 7.38 39. that he that believeth in him as the Scripture saith out of his belly shall flow rivers of living water this saith the text spake he of the Spirit which they that believed on him should receive 2. As water doth purifie the body from all filth so doth the holy Ghost wash away our sins and our natural corruptions John 4.14 hence called a Well of living water springing up to everlasting life Again John the Baptist saith that Christ baptizeth with the holy Ghost and with fire where the Spirit is by consent of Interpreters compared to fire and that 1. As fire doth warm the body being benum'd with cold so doth the spirits our hearts frozen in sin and though dead in sins and trespasses yet by his reviving heat he quickens our hearts and brings us to life again 2. As fire doth purge and take out the dross from the good mettal so doth the holy Ghost separate and eat out the putrifying corruptions of sin out the canker'd and drossie heart of man And thus regeneration is wrought by the Spirit and therefore said to be born of God The third benefit of the Spirit in them to whom he is sent is an union or conjunction with Christ whereby we are made his members Hine baptismus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members of his body of his flesh and of his bones and partake of his benefits hereby his graces are in a plentiful manner and an abundant measure distill'd upon us which were in him above all measure hence it is compared to effusion Joel 2.1 John 3.24 I will pour out my Spirit hereby we know saith Saint John that we dwell in him and he in us because he hathi given us of his Spirit The Spirit is the bond of our conjunction descending from Christ the Head to all his members and begetting Faith that extraordinary vertue whereby Christ is apprehended and made our own by special application The fourth benefit whereby the Spirit is known to be sent of God into our hearts is the Spirits governing of our hearts For in whom he is be is Master ordering and disposing the understanding the will the memory the affections and all parts of the body according to his good pleasure for as many as are the sons of God Sam 8.14 Certum est nos facere quod sacimus sed illi 〈◊〉 ut faciamus are led by the Spirit The steps of a good man are ordered by the Lord Psal 37.23 in token whereof they that are of the Spirit do savor the things of the Spirit Rom. 8.5 that is they affect and prosecute those things that are good And this called spiritual regiment it consists in two things 1. In repressing all evil motions arising either from within as from evil concupiscence corruption of our nature or from without us by the in●icement of the world or suggestion of Satan 2. In stirring up good affections and holy motions upon every occasion hereto belong those excellent titles given to the holy Ghost the Spirit of the Lord Isa 11.2 the Spirit of wisdom and understanding the Spirit of counsel and of strength the Spirit of knowledge and of the fear of the Lord he hath these several attributes because he stirs up in the godly these good motions of wisdom of knowledge of strength of understanding of counsel and of fear of the Lord. In Galat. 5.22 the fruits of the Spirit are recorded there to to be love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance where oever these be the Author which is the holy Gost of necessity must be As for love whose object is God and man God for himself man for God it is a testimony of the Spirits presence in us and rule of us he is sent into our hearts saith Lombard when he is so in us as that he makes us to love God and our neighbour whereby we remain in God and God in us As for joy it is a main work of the Spirit making us to rejoyce for the good of others as for our selves whereas carnal men pine away and grieve expressively for others prosperity As for peace it is that concord which must be kept in an holy manner Immane verbum est ultio Senec. with all men

none can see him and live Exod 33.20 So terrible the other that the Israelites trembled cap. 19.16 His sight so full of Majesty that Woe is me saith Isaiah I am undone for mine eyes have seen the King the Lord of Hosts cap. 6.5 So full of terror his Voice that the Israelites said to Moses Speak thou with us and we will hear but let not God speak with us lest we die Exod. 20.20 Thus would God come unto us his sight would dash us his voice would daunt us His presence is accompanied with lightning when he speaks he thunders Sinai was in a burning sever before God the Earth was troubled with a shaking ague the floods ran back at his presence the heavens dropt at the first sight Psal 68.8 The voice of the L●rd is powerful the voice of the Lord is full of majesty Namper C●dros intelligit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid est eximium in mundo the voice of the Lord breaketh the cedars the voice of the Lord divideth the flames of fire the voice of the Lord shaketh the wilderness the Lord shaketh the wilderness of Kadesh c. Psal 29. So that the Lord considering that Man is but flesh as weak as water he refrains from coming but not from sending to us for us Not Angels though ministring spirits as he did before the Law but having an eye to mans imbecility flesh of our flesh bone of our bone Men. Because himself would not thunder he sends Boanerges sons of thunder He sends not Angels spirits but Men-angels messengers Mat. 2. but little inferior to Angels And this he doth for several reasons besides that of his love and care viz. 1. To shew us in what reputation Man is with him He makes men not mean men but his Embassadors to men Such as do reveal his secrets Privy Councellors such as represent his Person a kind of Kings And this honour all his Saints have Psal 149.9 2. To exercise us in that high grace of humility God exalts man to humble man If the Lion roar who will not fear Amos 3.8 If the Lord speak who will not who cannot but obey No thanks to him then But when Man speaks and men obey hoc opus this is the work of humility Here he shews himself a true subject when he yields obedience to Gods word spoken by man albeit in dignity he be far inferior unto him 3. Because it is the surest bond of Amity If one needed not the instruction of another but every one should think himself sufficient of himself such is the pride of man what division what debate what contempt of one another Now this is the surest True-loves knot between man and man Let therefore a man so account of us saith the Apostle as the Ministers of Christ and Stewards of the mysteries of God 1 Cor. 4.1 And Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you Heb. 13.17 SCALA JACOBI OR St James his Ladder JAMES ● 25 But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer but a doer of the work this man shall be blessed in his deed ANTIQUITY reports that the statute of Merciery was erected where crosse wayes met to point out to passengers and pilgrims the direct paths they desired to travel So I may conceive of this blessed messenger of God the Apostle James made in the likeness of God In this world we are pilgrims and strangers where we have no abiding City but seek for one to come our way to that City which is the heavenly Hierusalem is through many tribulations and crosses where this Apostle being set up doth shew the way to us wherein we must walk if we will possesse the treasure of our hopes and long'd for felicity And because the way is ascendant leading gradually upward I therefore may compare it to a pair of staires or call it Scalam Jacobi St James his ladder wherein are to be observed 1. The bottome or ground 2. The several steps placed in a due proportion 3. The top or upper part which we aime to arrive at As for the bottome it is that good word of God the Gospel of Christ Jesus which the Holy Ghost by this Sainted Penman is pleased to stile a law describ'd by two singular attributes the one of perfection the other of liberty it is a prefect law of liberty As for the steps they are four the first is Speculation Whoso looketh the second is Perseverance and continueth therein the third is Remembrance he being not a forgetful hearer the fourth is Practice but a doer of the work As for the top of these staires it is the end of this Scripture and shall be I trust of my discourse blessedness this man shall be blessed in his deed I must stand a while upon the bottome of the staires the Gospel of salvation term'd a law the law of the spirit the law of faith the law of the spirit as the prime inditer the law of faith as the prime effect the law of the spirit in regard of the spiritual graces of God produced by it the law of faith as the special duty enjoined us in it Rat io nominis primum inquirenda we are now by the lawes of accurate teaching to enquire specially why the Gospel is called a law and that is 1. Because what is delivered therein to be observed of us is obligatory coming by way of command and having in it the regal stamp of supream authority 2. Because it prescribes punishments to the disobedient transgressors thereof sincere obedience and essectual beleeving in Christ being exacted of us upon pain of death 3. Because it containeth large promises of great rewards to the faithful observers of the sacred contents thereof Bernard as Bernard saith in his Meditations Si tormenta non terreant saltem invitent praemia if threatned punishments do not deterr us promised rewards may the more invite us As it is a law so it is a perfect law perfect in the Author Gods Spirit which is infallible not admitting either Popish legends to delude the People or traditional writs to destroy them Integra est doctrina ac pro●nde animos redintegrat Jun. Psal 19. Perfect in the manner of delivery divine inspiration as proceeding from the will of God not from the will of man Perfect in operation as converting the soul making wise the simple rejoycing the heart in lightning the eyes and making the man of God perfect thorowly furnished unto every good work Perfect in the contents and matter as full and wanting nothing conducing to the bet tering of our knowledge in the wayes of piety our knowledge contemplative in matters of faith our knowledge practical matters of fact And perfect in the end Gods glory the glory of his mercy