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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	commandment_n	young_a	youth_n	69	3	7.6881	4	false

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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

everlasting rest Our Saviour is the Author of salvation not to all that talk of him c. But as a Physician is the cause of health to those patients that will follow his directions so Christ is the Author of salvation unto all those that obey him Let us then examine our obedience Christ wills us to avoid sins that cause his Gospel to be ill spoken of By good works to adorn it to stop the mouths of adversaries c. Do we so doth not drunkennesse covetousnesse pride malice and uncleannesse abound As they said and promised to Joshua so let us to Christ Voluntatem e● promptitudinem nihil aliud exigit deu● Chrys Hom. ult in Mat. Whatsoever thou commandest us we will do and whithersoever thou sendest u● we will go Doth Christ command us to abandon covetousnesse which is idolatry and the root of all evil then let us not be glewed to the world Doth he forbid us drunkenness malice pride c. Let us have no fellowship with those unfruitful morks of darkness but rather reprove them let us forsake father and mother c. and follow him for without obedience there is no salvation 1. And let us obey Fully the young man in the Gospel most proudly vaunted that he had kept all the commandments from his youth let us endeavour that we may say so in truth and sincere heart And as Zachary and Elizabeth let us walk in all the commandments and ordinances of the Lord blameless 2. Cheerfully God loves a cheerful giver I was glad saith the Psalmist when they said let us go up into the house of the Lord. 3. Constantly A runner hath not the prize till he come to the Goal A traveller hath not his money till he come to his journey's end Here we are as children growing higher and higher in knowledge faith love obedience c. Let us hold out to the end running constantly in the way of obedience Triplex obedient●● 1 Vo●i 2. Co●formitat●● 3 Resignationis that we may have eternal salvation Obedience is the Touch-stone of Faith As the tree is known by the fruits so Faith by obedience We shoul do by Christ and his Word as some flowers by the sun open and shut with it Behold 1 Sam. 15.22 to obey is better than sacrifice Action As the life of things stands in goodnesse So the life of goodness in action The chiefest goods are most active the best good a meer act Religion as it is communicative like light so it is active like fire Those who rest either in hearing or contemplation alone put Paralogisms that is tricks and fallacies Sophister-like upon themselves and upon their own soules and will prove egregious fooles in the end Therefore it is most safe to follow Davids example Not onely to prick up our ears but also to put our hands unto Gods commandments My hands will I lift up unto thy Commandments Psal 119 48. which I have loved Civil Justice Delphidio Oratori vehementer quendam accusanti Pet. Man● in vit Julian pre argumentorum 〈◊〉 tandem exclamanti Ecquis Florentissime Caesar volens esse paterit usquam 〈◊〉 ●●gare sufficerit Respondet Julianus Ecquis innocens esse poterit si accusâsse sufficiet Justitia 1. Commutativa 2. Distributiva Sicut justum est ut in delinquentes digna debeat vindista procedere it● iniquum est Greg. Epist l. 2● quibusdam afflictionibus quempiam irrationabilitur subjacere Excellent was the Epistle of Adrian the Emperour to Minutius Funda●●● the Proconsul of Asia E●scb l. 2. c. 9. in the behalf of the Christians If your Provincial can prove ought against the Christians whereof they charge them and justifie it before the barre let them proceed on and not appeach them only for the name with making outcries against them For it is very expedient that if any be disposed to accuse the accusation be throughly known of you and sifted Therefore if any accuse the Christians that they transgresse the laws see that you judge and punish according to the quality of the offence But in plain words if any upon spite or malice in way of cavillation complain against them see you chastise him for his malice and punish him with revengement Par tibi culpa fuit Par tibi paena subit Nec culpa est levior nec tibi paena minor Righteousnesse exalteth a Nation Prov. 14.34 but sin is a reproach to any people Alms. The sun that fountain of light and heat who continually sends his light and beams upon the earth the earth net being able to return them to heaven again in Oblique line reflects them to us and the other creatures In like manner we whosoever we are being heated by the sun-shine of the Sun of righteousness being we are not able to reflect them upon him must communicate them to our brethren about us Our A●ms should come up before God as the smoke of the incense from the censer of the Angel or the golden Altar before the Throne Man that came naked out of the womb of the earth was even so rich that all things were his Heaven was his roof or Canopie bespangled with goodly starres of all magnitudes Earth his floore The sea his fish-pond The Sun and Moon his torches and all creatures his vassalls And if he lost the fulness of his Lordship by being a slave to sin yet we have Dominium gratificium Gerson● Every son of Abraham is heir of the world Freely we having received freely we ought to give Beneficium qui dedit taceat narret qui accipit haec s●ilicet inter duos beneficii lex est alter statim oblivisei debet dati alter accepti nunquam He that doth a good turn must instantly forget it but he that receives it must alway remember Charity best appeares when we can say Quantum ex quantillo Lumen de suo lumine c. Ennius Yet still this rule is to be observed Omni petenti not omnia petenti I will so light another mans candle as I will not put out my own Nè dormiat in the sauris ●uis quod pauperi prodesse potest Cypr. Munus bonum est Eleemosyna omnibus qui faciunt eam coram summo deo Idem Qui pauperi Eleemosynam dat deo suavitatis odorem sacrificat Mr. Fox being asked if he remembred a poor man he used to relieve answered The Christian Primitives were no Possessives they sold their possessions and goods and parted to every man that stood in need Non enim ●ta divites saith Chrysoft none were so rich c. Bis dat qui citò dat I forget Lords and Ladies to remember such Liberality implyeth liberty yet many there are like spunges suck up water a pace but they let not fall a drop though they he full till they be squeezed They part with their Penny as with blood out of their hearts Citius aquam ex punice clavam ex

Mount Tabor where he shall be transfigured for ever Give thy possession on earth for expectation in Heaven Not as that French Cardinal who said He would not give his part in Paris for his part in Paradise Man is to be considered in a four-fold estate In statu 1. Confectionis as he was created 2. Corruptionis as he was corrupted 3. Refectionis as he was renewed 4. Perfectionis as he shall be glorified In the first estate we give to man a liberty of nature Adamus habuit p●sse si vellet sed non habuit velle quod posset In the third we grant a liberty of grace for if the Son make you free ye shall be free indeed And in the fourth estate we confess a liberty in glory All the doubt betwixt us and the Papists is of the second estate how man corrupted is renewed how he cometh into regeneration after degeneration And yet herein we consent that the will of man is turning unto God and in doing good is not a stock or stone in all and every respect passive for every man is willingly converted and by Gods grace at the very time of his conversion he willeth his own conversion And so the will of man is in some sort co-worker with grace for this cause Paul exhorteth us not to receive the grace of God in vain And to this purpose that saying of Austin is very remarkable Qui fecit te sine te nen justificabit te sine te Fecit nescientem justificat volentem The difference then is this they write that our will is a co-worker with grace by the force of nature we say that it works with grace by grace we will indeed but God worketh in us both to will and to work Man is called earth thrice by the Prophet Jeremiah Cap. 22.29 O earth earth earth hear the Word of the Lord that is as Bernard expounds Earth by 1. Procreation 2. Sustentation 3. Corruption Alas what is man Nothing I had almost said Somewhat less than nothing embarqued nine months in a living vessel at last he arives in the world Lord of the Land yet weeps at his possession in infancy and age fourfooted in youth scarce drest makes not his Will till he lie a dying and then dyes to think he must make his Will O quàm contempta res est homo nisi supra humana se erexerit Tantus quisque est quantus est apud Deum And the Lord God formed man of the dust of the ground Gen. 2.7 and breathed into his nostrils the breath of life and man became a living soul After the man is the woman made Gatak as a yoke-fellow standing on even ground with him though drawing on the left side Mulier quasi mollior the weaker vessel therefore to bo born withal Origen speaks somewhat contemptibly of women When Christ came into the Coasts of Tyrus and Sidon In Mat. 15.22 Behold a Woman Mira res Evangelista A strange thing O Evangelist that is the Author of transgression the mother o sin the weapon of the Devil the cause of our expulsion out of Paradise But Christ honoured women in lying in the womb of a woman He appeared first to women after his Resurrection and made them Apostolas apostolorum Apostles to preach his Resurrection to the Apostles There have been women of special note Sarah the Mother of the Faithful Hester the Nurse and preserver of the Faithful Women that ministred to Christ of their own substance c. There have been learned women Theano Crotoniatis was a Philosopher and a Poor too Pythagoras learned his natural Philosophy of his sister Themistocleas Clem. Alex. Olympia Fulvia Morata an Italian of the City of Ferrara taught the Greek and Latine tongues at Heidelberg Anno 1554. Aratha read openly in the Schools at Athens Leoptia wrote against Theophrastus c. Neverthelesse neither is the man without the woman 1 Cor. 11.11 neither the woman without the the man in the Lord. Mans Body PVulchrum corpus infirmis anima Isocrat est tanquam bonum navis malus gubernator The Philosophers say in respect of the substance of the body it consists most of earth and water but in respect of the vertue and efficacie it consists more of fire and ayre and so the body is kept in an equal temperature in the operation of the elementary qualities Omnia operatus est Dominus in pondere numero mensurâ that the humours may keep a proportionable harmony amongst themselves if this harmony be broken it bringeth destruction to the body As if the heat prevail then it bringeth Feavers if the cold prevail then it bringeth Lethargies if the moist prevail then it bringeth Hydropsies So that the extreme qualities heat and cold must be temperate by the middle qualities moist and dry For the body of man is like a Clock if one wheele be a misse all the rest are disordered the whole fabrick suffers Bodine observeth that there are three regions within mans body besides all that is seen without answerable to those three regions of the world Elementary Etherial and Caelestial His entrails and whatsoever is under his heart resemble the elementary region wherein only there is generation and corruption The heart and vitals that are divided from those entrails by the Diaphragma resemble the etherial religion As the brain doth the heavenly which consisteth of intelligible creatures Austin complaineth that men much wonder at the high mountains of the earth Hugo waves the sea deep falls of rivers the vastnesse of the Ocean the motion of the Starres Et relinquunt seipsos nec mirantur but wonder not at all at their wonderful selves And truly the greatest miracle in the world is that little world or rather Isle of man in whose very body how much more in his soul are miracles enow betwixt head and feet to fill a volume The body is not one member but many 1 Cor. 24.44 Head The head is the most excellent part of the body therefore the chief part of any thing is called the head Christ is called the Head of the Church and the Husband the head of the Wife And Israel is promised upon obedience to be made the head and not the taile Hence we uncover our head when we do homage to any man to signifie that our most excellent part reverenceth and acknowledgeth him In the head our reason and understanding dwells and all the senses are placed in the head except the touch which is spread thorow the whole body Besides the head is supereminent above the rest of the body and giveth influence to it There is also a conformity betwixt the head and the rest of the body And thus it is betwixt Christ and his Church he hath graces above the rest of his members he giveth influence and grace to them and he is like them The hair of the head as also the nails is an excrement 1 Cor. 11.14 and not to be

and Physician to their unavoidable ruine Exempla hujus Peccati Saul Judas Arrius item Julianus Apostata But it is indeed difficult to judge of this sin Sine rarishmis inspirationi●us Be● because now in this Age of the Church the spirit of discerning is not so distributed as of old Manasses for many years furiously persecuted the Word of God erected abominable Idols and shed much innocent blood in Jerusalem whereby this sin was incoated but not consummate because at last he came to have Repentance given him Take heed of three things principally 1. Of every beginning of evil of denying Christ though but through infirmity so far Peter was in a dangerous way and it was time for Christ to look at him Satan teacheth his children first to go and then to run 2. Of acting wilfully and willingly against the known Truth of the Gospel there are sins of frailty through impotency and of simplicity through ignorance but take heed of sins of malignity through envy this is Giant-like to war against God 3. Of continuing to sin against conscience A man may sin till it be as impossible for him to repent as to come out of Hell being once plunged there Most justly may it be said of the man committing this sin what once most unjustly by Paul Away with him from the earth its pity that such a one should live There is a sin unto death 1 John 5.16 All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men And whosoever speaketh a word against the Son of man it shall be forgiven him Mat. 12.31 32. but whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this World neither in the World to come Keep back thy servant from presumptuous sins Psal 19 13. let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression Sinners By one man sin entred into the World Non intelligendum hoc de exemplo imitationis sed de contagio propagationis Johan Polyand praefat ad Com. Nemo mundus à peccato coram te nèc infans cujus est unius diei vita super terram Aug. Imbecillitas enim infantilium innocens est non animus infantium God at the first created men with their faces as it were turned towards himself that is doing his Will But now they are like him whom a wicked spirit is said to have caught by the pate and wrested his neck about that his face stood behind his back Fixa mutari nescia nam quis Peccandi finem posuit sibi quando recepit Ejectum semel attritâ de fronte pudorem Quisuam hominum est quem tu contentum videris uno Flagitio The three sorts of dead raised by our Saviour aptly resemble saith Augustine three sorts of sinners viz. 1. A sinner is dead in the house like Jairu's Daughter when he doth imagine mischief in his mind 2. Perseverare in malo Diabolicum digni sunt perire cum illo quicunque in similitudine ejus permanent in pecca●o Bern. A sinner is carried out in the Coffin like the Widows son of Naim when he brings forth ungodliness both in word and in deed 3. But then is he stinking in the Grave like Lazarus if he sin habitually without any remorse drawing iniquity with cords of vanity and heaping up wrath against the day of wrath One said wittily That the angry man made himself the Judge and God the Executioner there is no sinner that doth not the like The Glutton makes God his Eater and himself his Guest and his belly his God especially in the new-found Feasts of this Age in which profuseness and profaness strive for the Tables end The lascivious man makes himself the lover and as Vives said of Mahomet God the Pandor The covetous man makes himself the Usurer and God the Broker The ambitious man makes God his state and honour his God Of every sinner God may say justly as once by the Prophet Servire me fecisti Isa 43.24 Thou hast made me to serve with thy sins yea with the Salvages of Calecutt they place Satan in the Throne and God on the Footstool If Zions Daughter converse with sinners she ties her self to the bondage of iniquity Deaths Garden brings forth no other flowers but death The Rose of pride buds forth vanity envies wormwood is but bitterness the fair lilly of luxuriousness is but sorrow and contrition the stinging Nettle of careful avarice is but dolou● and affliction There is the soul the Daughter of Deity like a Bond-slave led into captivity from danger to danger vice to vice sin to sin thought to thought from thought to consent from consent to delight from delight to custom from custom to hardness of heart from thence to an evil death and from an evil death to damnation We may say of every sinner as Salust said of Catiline Magnâ vi animi fecit sed ingenio malo pravóque Sinners resemble those Monsters that are half like men and half like beasts Sinners may think they see God to favour them but 't is but imaginary as we read of Brutus that he saw his own Angel They are like mad men who imagine many things which indeed are not Wickedness overthroweth the sinner Prov. 13.6 Though a sinner do evil an hundred times and his dayes be prolonged It shall not be well with him neither shall he prolong his dayes which are as a shadow Eccl 8.12 13. because he feareth not before God The sinner being an hundred years old shall be accursed Isa 65.20 Guilt of sin The priviledge of greatness neither must nor will be any subterfuge for guiltiness Guilt of sin increaseth as sin is propagated therefore the sorrow of sin comes with much and daily addition For as he is an happy man who can be a beginner in good things having a share in all the good that follows the beginning even when he is gone So cannot he but be a most unhappy man who is a Ring-leader in evil for as it is easie to set fire on an house but not so easie to quench it so he hath begun mischief and all the sins and evils of that unhappy spark committed many Generations after him shall be upheaped on him to his greater condemnation Men may communicate in other mens sins divers wayes By counsel and advice when though another is the hand yet thou art the head and adviser Absalom committed the incest but by the counsel of Achitophel And the daughter of Herodias is the mouth that said Give me John Baptists head but it was by the counsel of her mother By commandment 1. Whether by word Doeg murdered the Priests of the Lord but it was Saul's fact who commanded him The high Priests servants struck Paul but their stroak was their Masters for he commanded it and Paul deals

Relique but God had sent instead of it one of the very coales with which St. Lawrence was broiled to death It were well if such deceivers were served in their kinde as one Verconius was in the time of Alexander Severus who pretending that by his familiarity with Alexander he could prefer peoples petitions and so got their money Fumo pereat qui fumum vendidit Reusn was upon his being convicted before the Emperour adjudged to be hanged up in a chimney and so perish with smoke for that he sold smoke to the people Evil men and seducers shall wax worse and worse deceiving 2 Tim. 3.13 and being deceived Miracles True Miracles do as far exceed naturals as naturals do artificials Miracula quae sunt à Deo multis nobis distinguuntur à fi●tis miraculis damonum A Miracle is ever above beside or against nature and second causes such as whereof there can be no natural reason possibly rendred no though it be hid from us Therefore the Devil himself he may juggle and cast a mist but he cannot do a true Miracle Miracles are called Signa quia significant Prodigia quòd porrò dicant Some call them Praedicidia because they do praedicere aliquid mali But there are also Miracles of mercy The Gospel at the beginning was adorned with many Miracles Because 1. It seemed strange to the world a new Doctrine 2. It seemed repugnant to the Law of Moses instituted by God 3. It could not be proved and confirmed by natural Reasons But now since the famous Miracles of Christs Resurrection Ascention into heaven of the sending of the holy Ghost the spreading of the Gospel over all the world we must not still curiously gape after Miracles Those wherewith God honoured the Gospel at the first were sufficient for the confirmation of it to all posterity The rich man in hell would fain have had a Miracle for the saving of his brethren Lazarus must be sent from the dead to them but it was answered him they have Moses and the Prophets Qui adhuc prodigia ut credat inquirit magnum est ipse Prodigium that is enough if we will not believe for the preaching of the Word all the Miracles in the world will not save us He that now requireth Miracles for the confirmation of his faith is himself a great Miracle saith Austin Manna ceased when they came into Canaan as if it would say ye need no Miracles now ye have means Yet the Gospel at this day hath many Miracles There were seven Miracles at Christs death but the conversion of the thief was the greatest in it all the rest were included though they be not observed men are metamorphosed and changed by it Of proud they become humble of Devils Saints Men are raised from the death of sinne by it they that were blind in the knowledge of Christ are come to a clear sight in matters of Religion they that were lame and could not walk in the way to the kingdome of heaven are made to run cheerfully in it They that were dumb and could not speak for Christ are made to speak wisely and boldly in his quarrel There be counterfeit Miracles Mi●anda non miracula 1. Sometimes they seem to be that which they are not as blood in the Papists breaden god a meer cousenage 2. They may be wrought by a natural cause which men see not nor can comprehend At best Miracles make not a man just or righteous but famous Fulgen. As Mahomets iron chest hanging aloft by loadstones The Lamp in Venus Temple burning continually by the stone Asbestus which was found in Arcadia 3. If they be to confirm falshood Whereas a true Miracle is effected by the power of God exceedeth the bounds of Nature and is for the confirmation of the Truth Let us then take heed of curiositie or enquiries farther than Gods Word An evil and adulterous generation seeketh after a sign Mat. 1● 39 Errour Errours in Theologie and Philosophie crept in for that men of sublime wit sought truth in their own little world and not in the great and common world saith Heraclitus Novelties in Divinity are to be avoided that of Tertullian being true Primum quodque verissimum As glasses cannot strengthen one another but may easily break one another and bubbles in the water deface one another So false holds and errours may destroy one the other but they can in no wise establish one the other Errour is fruitful Usque quáque fidei ven●na non cessant spargere Aug. and ever declining from bad to worse Witnesse Pharisees Hierom deriveth their Pedigree from Pharez mentioned Mat. 1. But he is deceived It being most like they took their name either of Pharash to expound Or as some will of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expandere concerning which in the next page they being Interpreters of the Law or of Pharesh to separate they being highly conceited of themselves and apt to say unto others stand farther off for I am holier than thou Josephus saith they seemed to outstrip all others both in height of holinesse and depth of learning They went very far in works of Piety for they made long prayers in works of Charity for they gave much almes in works of Equity for they tithed mint anise and cummin And in works of courtesie for they invited Christ often In a word they were the most exact and accurate sect of that religion as St. Paul who once was one of them beareth them witnesse But though these persons did seem t' have taken up their seats in heaven aforehand yet wrong ends being propounded and these things rested in their best works were but beautiful abominations and their practice a smooth way to Hell These did make broad their Phylacteries c. which were ribands of blew silk Or as some say scrowles of Parchment Vanissimi profectò Pharsaei illi qui cum ipsi non servarent in Cordè mandata at membranulas decalogi complicantes quasi coronam capiti facientes Phylacterium ex suà proprietate custoditorium est Bod. upon which the Law being first wrought or written they bound it upon their garments The summe is God had commanded them to bind the Law to their hand and before their eyes wherein as Hierom and Theophylact well interpret it he meant the meditation and practice of his Law They saith a learned Author like to the foolish Patient which when the Physician bids him take the prescript eats up the paper If they could get a list of Parchment upon their left arme next their heart and another scrole to tye upon their forehead or if these be denied a red thread in their hand thought they might say with King Saul Blessed be thou of the Lord I have done the commandment of the Lord. Thus they went about as it were clothed with the Word of God but his Word was far from their hearts neither did it appear in their

whereby we are become dead and buried with Christ Rom. 6.3 4 6. This Ark in the judgment of all Interpreters was a type of the Church The Ark was made after God's appointment not Noah's So the Church must be framed by God's will not by man's All were drowned that were not in the Ark So all regularly are damned that are not in the Catholick Church The Ark was neer drowning yet never drowned So the Church may be brought to a low ebbe yet it shall continue still There was in the Ark good and bad clean and unclean So we must never dream to have all holy and sanctified persons that be in the Church In the Ark there were divers mansions and rooms some for men some for beasts And In my Fathers house there are many dwelling places Noah and his family were saved in the Ark yet with much ado they endured much they were in continual danger they passed through many difficulties the smell of beasts little outward light the Ark ready to rush on rocks and mountains So the children of God shall be saved yet through many tribulations Lastly the Ark had but a few in it eight persons yet there was the Church Universality is no necessary note of a Church Christs flock is but a little flock The Ark was prepared 1 Pet 3.10 wherein few that is eight souls were saved by water Ark of the Covenant The Ark is a representation of the Church It was a chest or cabinet wherein to keep the two Tables of the Law Exod. 25. which above all other things must have the Law of God in it Signifying also thereby that Christ is the end of the Law covering the imperfection of our works It had upon it a Crown of Gold to set forth the Majesty of Christ's Kingdom or the eternity of his Deity which as a crown or circle had neither beginning nor end It was transportative till settled in Solomon's Temple So till we come to heaven shall we be in a continual motion It was a visible signe of God himself among them and therefore carried with staves that it might not be touched for reverence sake It was made of Shittim wood which corrupteth not Christ's body could not putrify in the grave c. In a word the several coverings did tipyfy Christ covering the curses of the law in whom is the ground of all mercy Which things the Angels desire to look into 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temple It was exceeding famous Called The Temple of the Lord. Jerem. 7.4 The place where Gods name was 1 King 8.29 The holy and beautiful house Isa 64.11 Gods resting place 2 Chron. 6.41 The mountain of the Lord. Isa 2.3 The desire of their eyes Ezek. 24.21 The house of God Eccles 5.1 David had told Solomon the house he builded for the Lord Si Palatia Principum si aedes privatorum ornamenta sua habent quid in Templa Alsted Architec c. 9. must be exceeding magnifical of fame and of glory through all countreys 1 Chro. 22.5 There were 153●00 men employed about the work of the Temple 1 King 5. The glory and stateliness of it you may read Cap. 6. It was known far and neare hence it was prophesied Psal 68.29 Because of thy Temple at Jerusalem shall Kings bring presents unto thee It was divided into three parts The Court of Israel the court of the Priests and Gods Court Hence Jeremy the Prophet thrice rehearses these words The Temple of the Lord the Temple of the Lord the Temple of the Lord Cap. 7.4 In the third court or Sanctum sanctorum the Lord did shew himself in a special manner unto the High-Priest once in the year The Temple was built of huge stones as may appear Mark 13.1 I conceive this is meant of the latter Temple re-edified by Zerubbabel Josephus writeth of them that they were fifteen cubits long twelve high and eight broad and so curiously cemented as if they had been inocculated one into another that a man would have thought they had been but one entire stone Quasi tota moles ex unico ingenti lapide in tantam magnitudinem consurgeret But there 's no trusting to forts and strong holds no though they be the munitions of rocks as Isaiah speaketh The Jebusites that jeared David and his forces were thrown out of their Zion Babylon that bore her self bold upon her twenty yeares provision laid in for a siege and upon her high towers and thick walls was surprized by Cyrus So was this goodly Temple by Titus He left onely three Towers of this stately edifice unrazed to declare unto posterity the strength of the place and valour of the vanquisher But sixty five yeares after Elius Adrianus inflicting on the rebelling Jews a wonderful slaughter subverted those remainders and sprinkled salt upon the foundation Hence was fulfilled the presage of our Saviour feest thou these great buildings there shall not be left one stone upon another that shall not be thrown down Mark 13.2 Quod vero Templum habere poscit Deus cujus Templum totus est mundus Cypr●d● Idóll van Dr. Sibbs c. in nostro dedicandus est monte in nostro consecrandus est pectore And certainly next to the love of Christ in dwelling in our nature we may wonder at the love of the Holy Ghost that will dwell in our defiled souls Delicata res est Spiritus Sanctus Let our care be to wash the Pavement of this Temple with our teares to sweep it by repentance to beautify it with holinesse to perfume it with prayers to deck it with humility to hang it with sincerity The Holy Ghost will dwell in a poor so it be a pure house Know ye not that ye are the Temple of God Which Temple ye are 1 Cor. 3.16 17. First-fruits The first of the first-fruits of thy land thou shalt bring into the house of the Lord thy God Exod. 23.19 The import of it seems to be this that the best yea and the best of the best is not to be held too good for God Thus saith the Lord I remember thee the kindnesse of thy youth Jer. 2.2 the love of thine espousals c. Circumcision De circumcisione Praeputii Aurium Labiorum cordis manuum pedum reliquorum membrorum Orig. Hom. 3. in Genes It was the seal of the covenant to the people of God Gen. 17.10 It was also to them a signe of the mortification of the old man and the resemblance holds well for 1. As in outward circumcision the fore-skin by which was signified natural pollution was cut off so by repentance the inward and spiritual circumcision our corruption is cut off from the heart and taken away 2. The body bled in that in this the heart in a spiritual construction And thus outward circumcision was but a signe of the inward that of the body did signify that of the soul the

pravitate versamur Damnatus home antequam natus As soon as ever we are born we are forthwith in all wickedness And Austin man is condemned as soon as conceived Our great Grandmother Eve did not bring forth before she had sinned therefore corruption is conveyed by the impurity of the seed being in it incoativè as fire is in the flint Therefore man is at his birth overspread with sin as with a filthy morphew In ancient times and the custome in some places remains to this day great men and Princes kept the memory of their birth-dayes with feasting and triumph Gen. 40.20 And Herods birth-day was kept Origen in his fragments upon Matthew affirms that the Scripture gives no testimony of any one good man celebrating his birth-day I say an ancient and commendable custome if in honour of God for his mercy in our creation education preservation c. But indeed Our sospitator while we reflect upon our birth-sin we have little cause to rejoyce in our birth-day The birth-day of Nature should be mourned over every day the birth-day of Grace is our joy and glory and is worthy to be rejoyced in Eternity which is the day of glory is one continued triumph for our birth-day in grace Behold I was shapen in iniquity Psal 51.5 and in sinne did my mother conceive me Bastard The Greeks call such children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are subject to contumelies The Hebrews call them brambles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one as Abimelech Judg. 9.14 as growing in the base hedge-row of a concubine Nothus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurius quasi ignotus Judg. 11.1 It is an ignominious thing to be a bastard Bastards are despised by all many brands of infamy are set on them by the Law 1. A bastard properly is not a son Qui nati sant ex prostibulo planè incerto patre sed certissimâ infamiâ Abraham was Pater when he had Ishmael but not filii Pater till he had Isaac so that he cannot inherit his fathers lands unlesse he be made legitimate by Act of Parliament 2. A bastard may be advanced to no office in Church or Common-wealth without special licence favour and dispensation A bastard shall not enter into the Congregation of the Lord Deut. 23.2 even to his tenth generation Children Children if good are a great blessing what can more rejoyce our hearts than to see our children It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessed misery saith he the work of Gods hands framed and fitted for Gods building But if otherwise to be childlesse is a mercy saith Euripedes and Aristotle concludeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no blessing unlesse it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to have a numerous issue unlesse they be vertuous It is said that Pasiphaes issue were ever a shame to the Parent None are so ready to drink in false Principles and corrupt practices as young ones Plato reporteth of one Protagoras that he gloried of this that whereas he had lived sixty years in all he had spent forty of them in corrupting of young people What a wretched childe was that who when his father complained that never father had so undutifull a childe as he had F●l Holy state answered yes my g●ardfather had That regenerate men may have unregenerate children Regeneratus non regenerat ●ilios ●arnis sed generat ut Oleae semina non Oleas generant sed Oleastros Idem Mat. 19.13 Austin illustrates thus 1. As corn that is never so well winnowed brings forth corn with chaffe about it 2. And the circumcised Jew begat uncircumcised children so holy parents do beget unholy children begetting their children not according to Grace but according to Nature for grace is personal but corruption is natural It is our duty to present our little ones to Christ as well as we can 1. By praying for them before at and after their birth 2. By timely bringing them to the Ordinance of Baptisme with faith and much joy in such a priviledge 3. By training them up in Gods holy fear A populous posterity is the blessing of God Let us not take too much thought for providing for them God hath filled two bottles of milk against they come into the world He that feedeth the young ravens will feed our children if we depend on him Lo Psal 127.3 children are an heritage of the Lord and the fruit of the womb is his reward Boy Girle Si puellam viderimus moribus lepidam atque dicaculam laudabimus exosculabimus Haec in matronâ damnabimus persequemur Puerilitas est periculorum pelagus childhood and youth are vanity Eccles 11.10 Education Erasm de vitá c. Origenis pag. 1. Refert nonnihil ubi nascaris sed magis refert à quibus nascaris plurimùm verò à quibus a teneris instituaris Education consisteth in three things viz. 1. Religion 2. Learning 3. Manners Touching the former David and Bathsheba joyned together to season the tender years of Solomon with sweet liquor of celestial Piety Chrys Hom. 2. By the meanes of Hanna Samuel came presently from the corporal to the spiritual Dugge Evince taught Timothy the holy Scriptures from his childhood Hierom would have L●ta to teach her daughter Paula the Canonical Scriptures Ad Letam beginning with the Psalmes and ending with the Canticles the Psalmes as the easiest and sweetest the Canticles as the hardest To this end catechizing is very requisite For education in learning Pharaoh's daughter trained up her adopted son in all the learning of the Egyptians Paul was brought up at the feet of Gamaliel Aristippus that famous Philosopher was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught by his mother The eloquent tongue of Cornelia was a great means of the eloquence of the Gracchi her two sons Philip procured two Schoolmasters for his son Alexander Plu. Aristotle for his Teacher and Leonides for Directer and Informer And Constantine procured three several Tutors for his three several sons One for Divinity Euseb the other for the Civil Law the third for Military Discipline Concerning behaviour we must bring up our children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in instruction and information that may formare mores frame their manners and put a good mind into them as the word imports Let not these things be delayed Thou mayest be taken from thy children or they from thee who then shall teach them after thy departure Moreover Quo semel est imbuta recens servabit adorem Testa diu great trees will not easily bend and a bad habit is not easily left Besides dye cloth in the wooll not in the webb and the colour will be the better the more durable Train up a childe in the way he should go and when he is old Prov. 22.6 he will not depart from it Espousals Contracts or espousals before marriage were a very ancient and laudable custome both amongst

Decor corporis It hath parts civil and parts effeminate For Neither gold nor precious stone so glistereth saith Plato as the prudent mind of a pious person Nothing so beautifieth as grace doth cleanness of body was ever esteemed to proceed from a due reverence to God to society and to our selves As for artificial decoration it is well worthy of deficiency being neither fine enough to deceive nor handsom to use nor wholsom to please Behaviour seemeth to me as a garment of the mind and to have the conditions of a garment It ought to be made in fashion it ought not to be too curious It ought to be shaped so as to set forth any good making of the mind and hide any deformity and above all it ought not to be too strait or restrained for exercise or motion Too much outward neatness saith one is a signe of inward nastiness The Kings daughter is all glorious within Psal 45 13. Food Animantis cujusque vita est in fuga Were it not for the repair of nutrition the natural life would be extinguished The Latines call Bread Panis of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the chief nourishment In pane conclusus est quasi baculus qui nos sustineat therefore called the staff of bread yet without Gods blessing it can no more nourish us than a clod of clay God can out of stones raise up children unto Abraham yea God out of Christ Jesus the Corner-stone hath raised up the children of Abraham And whereas Sathan said to Christ Command these stones to be made bread He himself the chief Corner-stone of his Church is the bread of life that came down from heaven Meat doth not nourish by its own power but by Gods appointment Else it would be more likely to choak than to feed But his word of command is able to soften stones Fides famem non formidat and make poyson to be both meat and medicine Therefore if bread fail feed on faith Daniel and his fellows their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the Kings meat Mat. 4.4 God hath given us the creature Beza not only for necessity but for delight Deus multa plura condidit quibus facilè carere possemus quàm quibus necessariò nobis opus est Our Saviour Christ himself was at a feast in Cana of Galilee where when wine failed he supplied it by miracle But have a care we turn not this liberty into wantonness being the most wicked when we should be most thankful and grieving God most when he gives us both occasion and means of rejoycing And let us mind our selves ab ovo ad mala that our hearts be not drowned in the creature and that we make not our belly our God It is said Aves propter viles escas gratias agunt t● preciosissimis opulis pasceris ingra●us es Tettul the Elephant turns up the first sprig towards heaven when he comes to feed God is the great House-keeper of the world providing sustenance for all from the greatest to the least from the Elephant to the Mouse from the Eagle to the Sparrow from the Whale to the Shrimp He carves them out their meet measures of meat and at sit seasons Of him they have it per causarum concatiuationem The eyes of all wait upon thee Psal 145.15 16. and thou givest them their meat in due season Thou openest thine hand and satisfiest the desire of every living thing Sleep A certain Commander finding the Centinel asleep slew him saying Mortuum inveni mortuum reliqui The Night and Sleep are well called Malorum domitrices the conquerors of evil and victors over sorrow Hence Christ Mat. 6.34 Take therefore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof Sleep is the sweet Parenthesis of nature a medicine for all diseases They are likeliest to sleep who together with their clothes can put off their cares And say as Lord Burleigh did when he threw off his gown Lie there Lord Treasurer Sweet sleep is not from a soft bed or an easie couch but from the especial blessing of God therefore let us bless God for it and not our beds A good nights rest is the good gift of God and deserves daily acknowledgments by man So he giveth his beloved sleep Psal 127.2 Dream When men are plunged in sleep and are as it were neither in the number of the living nor the dead Then many times the Reasonable soul cometh into the shop of Phantasie and there doth strange works which are vented in our Dreams A Dream is an imagination which the mind of man conceiveth in sleep For the causes and kinds of Dreams they are either 1. Natural from the temper or distemper of the body Or 2. Moral as a man works in the day his fancy works in the night Or 3. Divine The Scripture is full of instances Or 4. Diabolical permitted the Devil causeth sometimes filthy and sinful Dreams Aug. confes l. 10. c. 30. It is conceived by some that the Dream of Pilat's wife Mat. 27.19 was from the Devil because thereby he would have hindered the work of mans Redemption Richard the Third after the murther of his two innocent Nephews and Charls the Ninth of France after the Parasian Massacre had such dreadful Dreams that they became a terror to themselves and to all about them But to instance in better men Calvin being sick of the Gout dreamed Bez. in vit that he heard a great noise of Drums beaten up most vehemently as they use to be in warlike marches Pareus that he saw all Heidelbergh on a thick smoke but the Prince's Palace all on a light fire Phil. Pa● in vit David Par. operib ejus praefixd The Antients funcied that a Dream had wings like a bird of the air Antiqui somnium Deum fingebant volatilem c. it is so speadily gone Hence a wicked mans joy is but the joy of a Dreamer which quickly vanisheth A beggar dreameth of gold but he awaketh and his purse is empty The prisoner dreameth of liberty but he awaketh and findeth himself in irons Such is the wicked man in his prosperity As a dream when one awaketh so O Lord when thou awakest thou shult Psal 73.20 despise their image Eccl. 5.7 Isa 29.8 Life present Our life is Davids span seventy years half spent in sleep so thirty five remain Abate then days of youth and childhood which Solomon calls vanity in some old age in which we take no pleasure with our dayes of grief which we wish had never been Deduct these the time of sleep youth age sorrow and only a span remains Prosper said to them that wept about him The life I have enjoyed was but given me upon condition to render it up again not grudgingly but gladly Gods child

watcheth stands sits upon thorns while he is here O mihi ●am longè mant●at pars ultima vitae because he panteth and desireth to be dissolved and to be with Christ We may desire life upon a threefold account To 1. Bring more glory to God 2. Get more grace 3. Do more good to others Epaminondas saith aptly We may salute Young men with Good morrow or welcom into the world Old men with Good night because they be leaving the world Only those of middle age with Good day Our pilgrimage on earth is called a Day for 1. The shortness of this life 2. That after this our day is spent we shall no longer work Magna vitae pars elabitur malè Senec. Epist. 1. agentibus maxima nihil agentibus tota aliud agentibus Similis an ancient man who lived seven years well caused this to be written on his tomb-stone Hîc jacet Similis cujus aetas Multorum annorum fuit Diu vixi diu peccavi ipse Septem duntaxat annos vixit Many and great are the miseries of this life Cogita unde veneris et crubesce ubi sis et ingemisce quò vadis et contremisce A mans life when it declines casts of the lees Qui bene latuit bene vixit Vivere est bene valere Non anto ●illam fortunam rude●●vi●● aptam Aurum sitisti aurum bibe Bernard speaking unto man saith Think from whence thou camest and be ashamed where thou art and sign for sorrow whither thou goest and themble with anguish Like unto him saith Austin Intelligas ergo in quantum sit ingressus tu●● flebilis progressin tune debilis egress● 〈◊〉 horribilis The meer natural mans life is comforted in three things especially 1. Quiet rest 2. Liberal diet 3. Good apparel When one brag'd unto Lacon of the multitude of his ships and shipping he answered he little esteemed that felicity that hanged upon ropes and depended on cables But such is all mundane prosperity Crassus that so greedily hunted after the Pa●●●●ans gold perishing miserably had his head cast into a vessel of gold with this inscription or Motto Thou that hast thirsted after gold now drink thy fill Tertullian reports of the Indians and Ethiopians that they made no more account of gold than dirt Wise Solomon saith there is a time to be born and a time to die you do not hear him say a time to live Death borders upon our birth and our cradle stands in our grave We lament the losse of our Parents how soone shall our 〈◊〉 bewa●le ours Out of those words of Job c. 1.21 N●ked came I out of my mothers womb and naked shall I return thither It plainly appears the life of man is nothing else but a coming and a returning here is nothing said of staying or ●●●ding We have here no continuing City while we are here we can hardly be said to continue here and after a few dayes we shall not be here at all It is but a coming and going Natura hic nobis diversorium commorandi dedit But this riddle passeth the worlding as the fisher mans did Homer Quae cepimu● reliqu●mus quae non cepimus nobiscum portamus Mat. 10.39 Con●es ● Vita is●a in corpore umbra est vitae et imag● non veritas Ambr. in Psal 118. Jam. 4.14 it is but a ●●oud and an ebbe and then we are carried into the Ocean of eternity It were well if the world were as our Tent yea as our Inne if not to lodge yet to bait in What shall a wicked man say when death comes fiercely and pulls him by the throat and summons him to hell Who can but tremble the messenger being terrible but the message worse Then the raging despairs of an evil conscience finding no peace within lesse without Contrariwise the gracious soul hath no leisure to care for sufferings that beholds her crown which if she were enjoyned to fetch it thorow the flames of hell her faith would not stick at the condition Austin doubted whether to call it a dying life or a living death Nescio an ●icenda sit vita mor●alis an vitalis mors The whole course of life is but a flying shadow a little spot of time between two eternities So that it is improper to ask when we shall die but rather when we shall make an end of dying for first the infancy dieth then the childhood then the youth then age and then we make an end of dying This life in the body is a shadow and an image of life not the truth of it What is your life it is even a vapour that appeareth for a little time and then vanisheth away Age of Man De dinturnita●e vitae humanae bifariam loqui● possumus Viz. 1. Ante Diluviam Zanard de gen et corrup cap. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disceptabis ●rem 2. Post Diluvium Loquendo de eâ ante diluvium notum est multos per multa secula vixisse ut sacra nos docent historia At loquendo de vita humana post diluvium jam audivimus dominum dicentem non perma●abit spiritus meus in homine quica●o est suntque dies hominis centum viginti annorum But since then Scripture makes mention of seventy years So Solon in Lacresus and to the same sense speaketh Macrobius also saying Septi●s dein Anni 〈◊〉 Physicis creditur meta vivendi hoc vitae humanae perfectu●● spaoium termi● natur c. The Fathers lived longer but as mans wickednesse increased so their dayes decreased and now their lives are daily shortned the generations dispatcht away that the world may sooner come to an end Lord make me to know mine end and the measure of my dayes what it is Psal 39 4. that I may know how fraile I am Old age This once come saith the Philosopher youth is no more to be expected as when once winter is come no more of the past summer As in an house Stillicidi● praecedunt r●inam so in a man gray haires sore-signify dea●l● Therefore when the Palm-tree is full of blomes the map of age is figured in the forehead and the Calenders of death appear in the furrowes of the face then it is high time for a man to be think himself of death Annus octogessimus me admonor ut sarcenas colligam said Varre It is high time for me to pack up and to be gone out of this life Cleanthes was wont sometimes to chide himself Ariston wondering ●hereat Qui canos qui●●● habet sed mentem non habet asked him whom chidest thou Cleanthes laughed and answered I chide an old fellow who hath gray haires in deed but wants understanding and prudence worthy of them Such are sick of Ephraims disease Hos 7.9 Quò magis sen●scunt cò ma●is stult●s●unt Or of our neer neighbours disease if that of Erasmus who conversed among them be true The elder they are the foolisher they are

give them counsel or refuse wholesome counsel when t is given Good counsel directs how to judge of things how to speak and how to act Counsel is to a man without wisedome as bread is to a man that is hungry or as cloaths to a man that is naked A good Counsellor may be an Angel nay a god to another as Moses was to Aaron Hence one special thing the Primitive Christians prayed for the Emperour was that God would send him Senatum ●idelem To give counsel is a work of the wise and they who are most unwise have most need of counsel though they seldome think so And it may be a very disputable question who is the wiser man he that gives good counsel or he that readily receives it and makes good use of it However as we ought to do nothing unto others but what we would have done unto our selves so we should advise nothing unto others but what we our selves would do It puts strength into a rule when he that gives it is ready to enliven it by his own practice He that hearkeneth unto council is wise Pro. 12.15 Policy What ever is framed without Policy Grimst Preface to Hist of the world is like unto a building which is in the air without any support or foundation The actions of Princes saith the Historian are like unto strange lights appearing by night in the aire T. H. f. 1206. which hold mens eyes busied with the intentive beholding of them some thereof divining well and some others evil according to the diversity of the beholders conceits and humors Nothing is more Politique Bacon than to make the wheels of our mind consentrick with the wheel of fortune 'T is another point of policy Necessity gives a larger latitude and freer scope to the managing of great affairs never to engage a mans self peremptorily in any thing though it seem not liable to accident but ever to have a window to flie out at or a way to retire Like the fable of the frogs which consulted when their plash was drie whither they shauld go one moved to go down in a pit because it was not likely the water would drie there to whom another answered true but if it do how shall we get out again It is the Turks Policy to be in league with them that are farthest and remotest that so he may the more easily conquer those that are neerest him for then they that are remote may not joyn with his neighbours and by this means by little and little he may come to conquer the most remote and circumvent them who are forsaken of the other When the whole body Politique is sick it behoves them in place to mind particulars and foresee where the soare is like to break out Great bodies have strong reluctations Pellem vulpinam Lcon● assuere and dye not with one fit or by one blow It was the counsel and practice of Lysander to eek out the lions hide with the foxes skin if need were And that Arch-arch presents strange patterns to Princes telling them Machiavel that justice it self should not be sought after but onely the appearance because the credit is an help the use a cumber But when all is done true Piety will prove the best Policy And the Lord commended the unjust steward Luk. 16.8 because he had done wisely for the children of this world are in their generation wiser than the children of light Stage-Play Ludi prabent seminanequitia Austin tells us how Alipius was corrupted by them Plato complaineth how the youth at Athens One of our Countrey-men professeth in Print that he found Theatres to be the very hatchers of all wickednesse the brothels of bawdry the black-blasphemy of the Gospel the Devils chair the plague of piety the canker of the Common-wealth c. He instanceth on his knowledge Citizens wives confessing on their death-beds that they were so impoysoned at stage-plays that they brought much dishonour to God wrong to their marriage-beds weaknesse to their wretched bodies and wo to their undone souls It was therefore great wisdom in the Lacedemonians to forbid the acting of Comedies or Tragedies in their Common-wealth and that for this reason Plutarch lest either in jest or earnest any thing should be said or done contrary to the laws in force among them Fornication and all uncleannesse let it not be once named amongst you Eph. 5.3 4. as becometh Saints Neither filthinesse nor foolish talking nor jesting which are not convenient Much lesse acted as in Stage-playes Reformation There is a 1. Formation 2. Deformation 3. Reformation The formation was at the first creation of the world then God put all things into a ●ood form and order He beheld all that he had made and lost was good exceeding good After that came a deformation by the fall of man and that put all out of order again Upon that a Reformation was made Principally by Jesus Christ So that the time of the Gospel is the time of Reformation Heb. 9.10 And now ought Christians especially to endeavour it But know The way to make the whole street clean is every man to sweep before his own door that true Reformation must begin at our selves He that will repair an house must begin at the foundation So if we will have a Reformation we must reform our selves first and therein begin with the heart and cast out the unclean lusts afterwards reform our members else we shall be but whited Tombs and painted Sepulchres as the Pharisees were In the next place let us reform our Families after that let every one in his place labour to reform the Town in which he dwells and so proceed This is the best order in reforming To reform Alsted propounds three rules 1. Deplorandum 2. Implorandum 3. Explorandum Reformation is a work that hath ever gone heavily on and hath met with much opposition Luther compared the Cardinals and Prelates that met at Rome about reformation of the Church to Foxes that came to sweep an house full of dust with their tails and instead of sweeping it out swept it all about the house and made a great smoke for the while but when they were gone the dust fell all down again Publick respects should be the rapt motion to carry our hearts contrary to the wayes of our own private respects or concernments For consider as it is not the tossing in a ship but the stomack that causeth sicknesse the choler within and not the waves without So the frowardnesse of men that quarrel with Reformation and not the work it self which is Gods commandment Magistrates are to have the main stroke in Reformation of Religion but Ministers must also move in their own orbe and do their part too Ejusdem non est invenire perficere There have been many renowned Reformers as Luther Farellus c. abroad and many here at home who did for their time worthily in Ephrata and are

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

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

in our common speech we know when a promise is to any we use to say remember such a one Calv. And hence because the promise was made to David therefore as Calvin observes he is pleased in the midst of the verse in medio virtus here lyes the best part Gods promises But methinks I smell a Papist raising this doctrine out of these words That we are aided by the suffrages of the dead Saints Thedoret Remember David Dead Saints they are that raise it For we do not consider David here barely as Theodoret doth but as one to whom belong'd the promises as I said before I passe over this dead doctrine of the dead and turn back to the words of spirit and life Lord remember David The Kingly Prophet we see prayes to God he goes not to Angels or Saints for they are not as he well did know to be invocated Psal 73.25 Wherefore David saith whom have I in heaven but thee and there is none upon earth that I desire besides thee And again Ex profundis out of the deeps have I cried unto thee O Lord. I wonder that the Papists condemn him not of immodesty or presumption but albeit they are so full of modesty it is but Pythagorical that shameless modesty they rob God of his honour No wonder as Corvinus forgot his name they forget their manners But I say Give Caesar what is Caesars Angels are not to be invocated Mat. 4.10 but God alone The Papists distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meer Sophistry Both services are due to God Thou shalt worship the Lord thy God and him onely shalt thou serve Moreover Rom. 10. how shall they call on them on whom they have not believed If they call on Saints they must believe in Saints and what is this but to make Christ and his sufferings not to be the compleat object of justifying faith I onely name this Solomon learned otherwise from his father to make God the chief defender of his faith to whom he should pray Lord. Here also I observe a secret confession of Gods love in promising to David of Solomons hope in obtaining God is faithful and ready to promise and as faithfull and ready to perform Solomon both faithful and ready to receive A Looking-glasse for Kings and all others hoc facite vivite do the like and live Four divinity Lectures or Lectures of divine morality for Kings spring from Solomons Petitioning to the Lord in this manner drawn together from the contents of his Petition First that Church and Kingdom are in the hand of God to be disposed of as pleaseth him The most High ruleth in the Kingdom of men and giveth it to whom soever he will He is King of Kings and Lord of Lords By me Ksngs reign saith Wisdom Kings are Gods Vicegerents here on earth Dan. 4.32 Revel 19.16 who beare the stamp of the divine Majesty they are in his stead his servants Populum gubernando saith Thomas notwithstanding his other paradox Pro. 8.15 Therefore advisedly he runs not to man he seeks not to get a Kingdome by violence or by the strength of flesh and blood for there is no King saved by the multitude of an host Rom. 13. he trusteth not to the broken reedes of Egypt cursed is he that trusteth in man he learn'd this lesson from his father that vain is the help of man vain also the help of Princes Jerem. 17.5 Put not your trust in Princes but the name of the Lord is a strong tower Thus he acknowledgeth Gods supremacie Lord. Secondly as the first establishing of Church and Policie is in Gods power so is it he that causeth a flourishing Church and Policie As he gives the being so also the welbeing Except the Lord build the house they labour in vain that build it Psal 127. Arena sine culce indeed it may well be called Labour in vain except the Lord keep the City the watchmen wake but in vain This was Davids song for his son Solomon That King therefore that will have a flourishing Church and Common-weal must pray to God for it with all humility and submission This is via regia a Kings high-way Solomon hath chalk't it out Here observe his voluntary allegiance to God Lord. Thirdly Kings sons are to have a special care of the charge that their fathers leave behind with them as Solomon had here of Davids Therefore they must pray and do all that can be done for the welfare of their subjects so that they must not be slack in matters of Religion but very zealous it is that unicum necessarium David hath lead him the way the zeal of thy house hath eaten me up and Solomon was not far behind him he follows the tract And good reason The Crown can never be kept without good subjects the subjects can never be good without true Religion Solomon prayes for both and that is the next way to get both And David Peace be within thy walls Psal 122. and prosperity within thy Palaces the effect of both Both these Care and Zeal jump together in one peacefull King to root out Idolatry and plant true Religion What follows Peace and Prosperity Fourthly here is an Emblem of his hope joyn'd with innocency this made him pray to the Lord with heart of grace He knew the Articles If thy children will keep my Covenant and my testimony then their children shall sit upon the throne for evermore He found himself yet to have a good conscience for God will not hear the prayer of the wicked Therefore his innocence confirmed his hope Yet afterward he fell away whether wholly or no we conclude not uncharitably of him with the Papists whereby the bond was forfeited 1 King 11. the promise disanull'd and yet God was more merciful than he sinful for the Lord would not take all the Kingdom from Solomon nor his seed for Davids sake Mat. 1. Neither was Davids seed being in captivity quite cut off for Christ descened from the line of David according to the flesh and hence is called the Son of David and now reigns for evermore according to Gods promise and so is Davids Lord. This I touch by the way It is requisite then that Kings should have care to serve God continually in the integrity and innocencie of their heart If they fall from God God falls from them and then he will either rend their Kingdoms as he did Solomons or pull down both King and throne and lay their honour in the dust If not but that they will keep Gods Commandments and maintain Religion as David did as David shall they prosper all the dayes of their life This Solomon intended and in this intent cried he Lord remember David In these words again do but observe Solomons Sampson-like faith he presseth God with his promise his faith works upon that Since God was so gracious to promise Solomon