Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	way_n	zeal_n	zealous_a	25	3	9.1832	5	false

Text snippets containing the quad

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

who are of the day be sober 1 Thes 5.8 Luxurie Luxuria negligentia mores sunt hominum non temporis vitia Sene● Epictetus may say semper aliquid disc●ns senesco But Polixenus semper aliquid bibens nihil ex timesco Seneca speaks of some that singulis auribus bina aut terna dependent patrimenia hanged two or three Lordships at their eares And such are those amongst us as one saith that turn their lands into laces and rents into ruffs c. Usually such persons spend all till they leave themselves nothing at all Preter celum canum M. Livius but ayr to breath in and earth to tread upon as a certain Roman prodigal boasted That 's for the back Quid enim majore Chachinne Excipitur vulgi quàm pauper Apicius Iuv. Sat. 11. Valer. now for the belly It is reported that the expences of Apicius his kitchin amounted to more than two Millions of gold He having eaten up his estate and finding by his account that he had no more then 200000. Crowns remaining thought himself poor and that this sufficed not to maintain his luxurie whereupon he drank down a glasse of poyson Some say he hanged himselfe The glutton Philoxenus is said to inveigh against nature for making his neck so short and to wish himself a Cranes neck that the pleasure and tas● of meat might be longer in rellishing To such a one neither water land nor air is sufficient Suttan Solyman was so given to it Turk Hist fol. 144. that when his brother Musa drew neer unto the place where he lay as his manner was banqueting with great pleasure in his camp and full of wine he was not sensible of the danger Nay when newes was brought unto him that his brother was at hand with a great power he in his drunkennesse caused the messenger that brought the newes to be beaten and when he had with greater earnestness than was to his liking affirmed that his report to be true he commanded him to be slain for troubling his mirth But Strabo writes of the Gaules Grimst p. 58. the ancient inhabitants of France that they were so temperate as that they did avoid by all meanes to be fat and big-bellied and if any young man were biggar than a certain measure he was blamed It was said of Ninias second King of the Assyrians Summum bonum in ventre aut sub ventre posuit that he was old excellent at eating and drinking And of Sardanapalus one of the same line Tully tells us that his gut was his God And Plutarch that he hired men to devise new pleasures for him What mines are able to maintain the expences of Prodigality It was usually said of Henry Duke of Guise that he was the greatest usurer in France because he had turned all his estate into obligations These three saith one B. B. B. Back Belly and Building fine clothes sumptuous feasts and over-stately structures like the daughters of the horse-leech suck out the blood of mens substance The Prodigal makes his own hands his Executors and his own eyes his overseers drawing much of his Patrimony through his throat and spending the rest upon harlots who usually leave him as bare as crowes do a dead Carcass Ruine follows riot at the heeles Luxurie is attended by beggery A famous and ample instance we have in that Parable Luk. 15 And daily experience shews it to be a plain truth But behold a worse mischief As the clouds darken heaven so intemperate banqueting the mind Chrysologus As the violence of winds and waves sinkes a ship so luxurie our soules and bodies in the depth of Hell He that loveth pleasure shall be a poor man he that loveth wine and oil shall not be rich Prov. 21.17 We to them that are at ease in Zion Amos 6.1 4 6. That eat the lambs out of the flock and the calves out of the midst of the stall That drink wine in bowles and anoint themselves with the chief ointment c. Zeal It is the Extream heat of all the affections when they are seething or hissing hot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we love God and his people out of a pure heart fervently He loveth not at all in Gods account whose love is not ardent desires eager hopes longing Non amat qui non Zelat Aust hatred deadly anger fierce grief deep fear terrible voyce eyes hands gestures actions all lively Unto true Christian Zeal there be these six things required Will. Dict. 1. A desire after something which is truly good or against something which is evil indeed 2. That in this desire there be earnestness and vehemency 3. That there be a grief for this good thing we desire or for some abuse done to it 4. That this desire and grief be tempered with charity and discretion 5. That we seek not our own but Gods glory 6. Lastly that all this do proceed and come from sincere and distinct knowledge of the word Gal. 4.18 Rom. 10.3 1 Cor. 10.31 Zeal without knowledge is dangerous as appeared in the Jews and doth in many others It makes men proud and having drunk in an opinion they cannot be removed with reason As a man cannot write in a paper already written nor plow in a ground over-runne with bushes so it is hard to fasten any reason upon a mind prepossest with fancy Zeal is such a thing which if it be well ordered is most beautiful in a Christian but if not a thing of exceeding danger as fire in moderation is most comfortable in extremity most fearful Seperate Zeal and knowledge and they become both unprofitable But wisely join them and they perfect a Christian being like a precious Diamond in a Ring of Gold For Zeal without knowledge is like a little ship without ballast and fraught but with a great many sailes which is soon either dasht against the rocks or topped over And knowledge without Zeal is like a goodly great ship well ballasted and richly fraughted but without any sailes which quickly falleth into the hands of Pirates because it can make no speed It is good to be zealously affected alwayes in a good matter but Zeal misplaced how dangerous is it It is better to creep in a good way than to run in a wrong way Even idleness is better than such dillgence Yet they who misplace their Zeal are commonly more in diligence than they who place it aright and they who are in a false way make more hast than they who are in a true The nature of man will carry him two miles at his own bidding rather than one at Gods Zeal without knowledge is as wild-fire in a fooles hand it is like the Devil in the Demoniack that casts him sometimes into the fire and sometimes into the water Examples of holy Zealots were Bucholcer Luther Laurentius Athanasius Ignatius Paul Baruch of whom it is said Nehem. 3.20 Seipsum accendit 〈◊〉 〈◊〉

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

sinful and diseased parts of the Soul for as in Original sin there is the seed plot of all evil so in Regeneration there is the Root of all actual Graces Therefore who ever will have the comfort of Sanctification must look that they have not only illumination in their minds but also renovation of their hearts It s no advantage with the Toad to have a Pearl in the Head and poyson all over the body Gods children are called Temples of God and of the Holy Ghost now as the Temple consisted of three parts viz. Sanctuarium sanctum and sanctum sanctorum so doth man the body is as the outer Court the Soul as the holy place and the Spirit as the most holy and Sanctification as a golden vein must run thorow all these When we fall into Sin we are like unto a man which falls upon a heap of stones and into the mire such a one may be quickly washed but not so soon healed even so Justification is at once but Sanctification comes on gradually For it is with man as it was with the house wherein was the fretting and spreading Leprosie mentioned Levit. 14.41 c. For though that House might be scraped round about and much rubbish and corrupt materialls be removed yet the Leprosie did not cease till the house with the stones and timber and morter of it were all broken down So 't is with man Grace may do much and alter many things that were amiss in him and make him leave many sins to which he was formerly given but to have Sin wholly cast out and left that is not to be expected These reliqui●● vetustatis as Austin calls them remain till this earthly Tabernacle of his body be by death pulled down and dissolved There is an outward and an inward Sanctification he is not a Jew which is one outwardly Judas seemed to be a Saint yet he was a Devil Let us intreat the Lord to sanctifie our hearts as well as our hands our Souls and Consciences as well as our tongues That is true Sanctification that begineth at the heart and from thence floweth to all the parts What should we do with a fair and beautiful Apple if the core be rotten A straw for an outward glorious Profession if there be no truth in the inward parts Libanius the Sophister reports that a Painter being one day desirous to paint Apollo upon a Laurel board the colours would not stick but were rejected out of which his Fancy found out this extraction that the chaste Daphne concerning whom the Poets feign that flying from Apollo En peragit cursus sarda Diana snos who attempted to ravish her she was turned into a Laurel Tree could not endure him even in painting and rejected him after the loss of her sensitive powers Indeed good Souls do even to death resent the least image and offer of impurity The very God of peace sanctifie you wholly 1 Thess 5.23 But ye are washed 1 Cor. 6.11 but ye are sanctified by the Spirit of our God To receive an inheritance among all them who are sanctified Act. 20 32. Adoption A child of God is two wayes By 1. Nature 2. Grace The child of God by nature Adoptio est gratuita assumptio personae non habentis jus in haereditate ad participationem hereditatis So the Civilians define it is Christ as he is the eternal Son of God A child by grace is three ways 1. By creation thus Adam before his fall and the good Angels are the children of God 2. By personal union thus Christ as he is man is the Child of God 3. By the grace of Adoption thus are all true believers In this grace of adoption there be two acts of God One is Acceptation whereby God accepts men for his children The other is Regeneration whereby men are born of God when the Image of God is restored in them in righteousness and true holiness The excellency of this benefit is great every way for Titulo redemptitionis adoptionis 1. He which is the child of God is heir and fellow-heir with Christ and that of the kingdom of heaven Rom. 8.17 And of all things in heaven and earth 1 Cor. 3.22 He hath title in this life and shall have possession in the life to come All Gods sons are heirs not so the sons of earthly Princes Gods children are all higher than the Kings of the earth 2. Again He who is Gods child hath the Angels of God to attend on him and to minister unto him for his good and salvation Heb. 1.14 If Jacob was at such pains and patience to become son-in-law to Laban if David held it so great a matter to be son-in-law to the King what is it then to be sons and daughters to the Lord Almighty As many as received him John 1.12 to them gave he priviledge to become the sons of God Behold 1 John 3.1 what manner of love the Father hath bestowed upon us that we should be called the sons of God Consolation The Devil is mans Accuser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in full opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit is his Comforter whose office it is to make intercession in our hearts to God for us and upon our true repentance to make our apology to comfort us by discovering our graces and pleading our evidences which they who refuse to read over and rest upon they do help Satan the accuser taking his part against themselves As it is not meet for a Judge to ride in his own circuit so nor for a doubting Christian to judge in his own case It 's storied that a Minister once could have no rest in his spirit until he went to visit a certain man to whose house coming late in the night and all being in bed except the man alone Truly said the Minister here I am but I know not to what end Yes said the other but God knoweth for I have made away so many childrens portions and here 's the rope in my pocket with which I was going to hang my self But how saith the Minister if I can tell you of one that made away more and yet was saved Who was that saith the man I pray Adam who being a publique person and intrusted with all for his posterity fell and so lost all Thus it is God that shines through the creature and comforteth by the means The soul is apt to seek the living amongst the dead to hang her comforts on every hedge But as air lights not without the sun and as fuel heats not without fire so neither can any thing soundly comfort us without God God who comforteth us in all our tribulation 2 Cor. 1.4 that we may be able to comfort them which be in any trouble by the comfort wherewith we our selves are comforted of God Grace GRace is twofold 1. Active in God his free favour 2. Passive from God grace wrought in man

theft John 8.4 whiles the child of a stranger carries away the goods or lands of the family Besides this sin strikes at the very sinew heart and life of the marriage-knot and dissolves it Clytemnestra Agamemnons wife was a notable Adulteresse But nothing like Messalina who said Se inter diem noctem viginti quinque passam concubitus Adulteri sunt ulcera reipublicae The wide womb of the earth can never find a grave to hide their shame Nebuchadnezzar rosted in the fire Zedekiah and Ahab two false Prophets of Judah because they committed Adultery with their neighbours wives Jer. 29.22 23. The Egyptians used to cut off the nose of the Adulteresse the Prophet allu●es to this Ezek 23.25 The Athenians Lacedemonians and Romans were very severe against this sin as Plutarch reporteth The old French and Saxons also as Tacitus tels us The Law of God was strict this way and where men have failed to punish God hath done it remarkably In Anno 1583. in London two Citizens committing Adultery on the Lords day were struck dead with fire from heaven in the very act of uncleannesse their bodies being left dead in the place half burnt up sending out a most loathsome savour for a spectacle of Gods controversie against Adultery and Sabbath-breaking God did it effectually on Charles 2. King of Navar who was much addicted to this sin which so wasted his spirits that in his old age he fell into a Lethargy To comfort his benumbed joynts he was bound and sewed up in a sheet sleeped in boiling Aquavitae The Surgeon having made an end of sewing him and wanting a knife to cut off his thread took a wax candle that stood lighted by him But the flame running down by the thread caught hold on the sheet which according to the nature of the Aquavitae burned with that vehemencie that the miserable King ended his dayes in the fire Master Cleaver reports of one that he knew who had committed the act of uncleannesse and in the horror of conscience he hang'd himself But before he wrote in a paper and left in a place to this effect Indeed I acknowledge it s●id he to be utterly unlawful for a man to kill himself But I am bound to act the Magistrates part because the punishment of this sin is death This act was not to be justified but it shews what a controversie God hath with Adulterers and what a deep gash that sin makes in the conscience Adultery is 1. Mental 2. Actual What need therefore with Job to make a Covenant with our eyes Lusting is oft the fruit of looking as in Joseph's Mistresse who set her eye upon Joseph and David who saw Bathsheba bathing Lust is quick sighted Sampsons eyes were the first offenders that betrayed him to lust therefore are they first pulled out For this is an heinous crime yea it is an iniquity to be punished by the Judges Job 31.11 Heb. 23.4 Adulterers God will judge 3. Incest In a strict acceptation it signifieth that kind of naughtinesse which is committed between two near of kin Take heed of intemperance Lot in a drunken pang forgets he is father and does that that heaven and earth are afterwards ashamed of Est Venus in venis ignis in igne furit The text saith he neither perceived when either of them lay down Gen. 19.33 nor when they arose Indeed drunkennesse drowns both the understanding sense and conscience for surely he would never have done that abominable act if he had not been overcome with wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might make him forget what was become of his wife and so cause him not to doubt but that she was in his bed Yet it is observed there is a tittle extraordinary in the Hebrew to note that it is a thing incredible Ne nos abeamus in securitatem Coire quempiam necientem Cajetan and Pererius conclude it possible and give reasons for it Calvin saith best that it was not so much his wine as a spirit of slumber sent upon him from God for a scourge of his intemperance Luther adds that we may watch against security It is well observed by our Divines Gen. 19.8 that Lot offended against the chastity of both his daughters in offering them up unto the Sodomites and they now conspire against his chastity so is he punished in the same kind wherein he offended which was just as from God though evil in them God permits him to fall most horribly in the solitary mountain whom the wickednesse of Sodom could not overcome It is ordinary with the Pope to dispence with incestuous marriage Instance in Philip 3. Sands in his Survey of Spain of whom it is said that he might call the Arch-Duke Albert both Brother Cousin Nephew and Son for all this was he unto him either by blood or affinity Being Uncle to himself Cousin-German to his Father Husband to his Sister and Father to his Wife And all by Papal dispensation God suffers such commixtions to take effect whiles he makes more lawful conjunctions fruitless for the greater shame of the fact Abhorr'd filthiness 1 Cor. 5.1 not so much as to be named without detestation 4. Sodomy This soul sin is so called from the men of Sodom It is an abuse of either sex against nature Such may be men in shape but are worse than beasts in their lusts Two ways a thing may be said to be against the nature of man 1. In regard of the constitutive difference of man which is Reason and so all sin is against nature 2. In regard of the Genus of man which is Animal a living creature Now the sin here spoken of is also against mans nature in this last respect For such filthiness is not sound amongst the beasts for God hath ordained that the male and female should couple together and not the female and female nor male and male But in this horrible manner did the Sodomites Romans and other of the Gentiles It is a sin saith Aristotle that is repugnant not only to nature in her greatest depravation but which fighteth with the nature of beasts But it is cleer that when God for sakes men they are ready to do things which the very beasts abhor At this day in the Levant Blunts Voyage Sodomy is held no sin The Turkish Basha's have many wives but which is far more abominable more Catamites This is a sin so against nature that Children natures end and Posterity are utterly lost by it God gave them up to vile affections Rom. 1.26 27. For even their women did change the natural use into that which is against nature And likewise also the men leaving the natural use of the woman burned in their lust one towards another men with men working that which is unseemly Adde unto these that of Moses Whosoever lieth with a beast shall surely be put to death Exod. 22.19 Father Latimer B. of Worcester gave Henry the 8. a

to the lustre or brightness in gold Godliness to the weightiness or that propension in it which in the motion of it carries it toward the center Holiness respects the nature and quality of the action and engageth to a serious and zealous rectitude in these Godliness respects the end of the action and carries the agent in his intentions herein upon God Besides they are different in their nature in that Holiness is ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never Godliness He is often said to be holy never godly And the holy Apostle exhorts to these as to two several graces 2 Pet. 3.11 Yet they are never divided in their subject For the holy man is stirred up of God to make God and his glory the soveraign end of all his ways which is Godliness To promote Holiness in the world God useth various engines viz. Precepts or commands Lev. 11.44 45. Motives and arguments 1. God himself is holy and he would have men communicate with him in his darling attribute 2. Men and women are brought into a capacity of being holy by the death of Jesus Christ 1 Pet. 1.17 3. God hath made many great and precious promises unto it wherein he stands engaged to the sons and daughters of men 2 Cor. 7.1 4. God is unable to bear the world in an aversness from holiness Heb. 1.14 5. The beauty and glory of it hence often called by that name 2 Cor. 3.18 Eph. 5.27 6. The peace it brings 7. And joy it begets Examples The Scripture in the memory of those that were holy seems to embalm them with honour to posterity on purpose that being preserv'd the world by them might learn and follow holiness in all succeeding generations It hath the superscription express and image of the glorious God upon it What manner of persons ought we to be 2 Pet. 3.11 in all holy conversation and godliness Civility As there are some things that glister but are not true Gold so some things shining which are not true Grace Civility and Morality are far from true Sanctity Yet herein it is not only possible but easie to mistake Learn therefore to difference them Civility and Morality hath respect only to the outward carriage and comportment but true Sanctity hath respect chiefly to the heart searching into the secret corners the very spirit of the mind So did good David when he prayed Cleanse thou me from secret faults That teacheth a man to avoid gross vices notorious offences scandalous enormities But it is only Holiness which causeth a man to make conscience of the least sins as well as the greatest Serm. 1. de Sp. ● To which Bernard saith excellently Hanc sollicitudinem non facit nisi Spiritus Sanctus qui ne minimam paleam intra cordis quod possidet habitaculum patiatur residere Holiness inlightens a man to look on the same sins which Morality and Civility discovereth with another and a cleerer aspect since whilst the Civil person only abhors them as enemies to his good name and the Moralist as repugnant to reason the Holy man loaths them as breaches of Gods law and offences to his Majesty Thus repenting David and the returning Prodigal looked upon their sins as against and before God Psal 51.4 Luk. 15.21 Civility restraineth sin but Holiness conquereth it Civility lesseneth the actings yet taketh not away the power whereas Holiness though not all at once yet by degrees subdueth the power of corruption Lastly This is the peculiar efficacy of true Holiness that it doth not only irradiate the understanding but inflame the will and affections with a love to God and zeal for his glory In which respect it is that they whom Christ purifieth to himself a peculiar people are said to be zealous of good works Tit. 2.14 The soul hath her senses as well as the body and these must be exercised Heb. 5.14 A Bristol-Stone looks like a Diamond We had need to try the things that differ that we be not cheated and so undone as many a man is by purchasing a counterfeit commodity at an unreasonable rate This I pray Phil. 1.9 10. that your love may abound yet more and more in knowledge and in all judgment That ye may approve things that are excellent Honesty By it generally all kind of duties are signified which men are mutually to practise one towards another without doing any uncomely or wicked thing An honest man had rather complain than offend and hates sin more for the indignity of it than the danger He hath but one heart and that lies always open All his dealings are square and above board he bewrays the fault of what he sells and restores the owner gain of a false reckoning He esteems a Bribe venemous and only to be gilded over with the colour of a Gratuity When his name is called in question his Innocency bears him out with courage His Conscience over-ruleth his Providence Finally he hates falshood worse than death He is a faithful client of Truth No mans enemy and it is a question whether more anothers friend or his own But contrariwise too many are like the Dragons of Armenia that have cold bodies and yet cast fire out of their mouths Like the Sea-fish which gapes as if she would swallow up the Ocean but being ript up and her entrails opened there is no water found in her belly Christians in shew Devils indeed In all godliness and honesty 1 Tim. 2.2 Liberty Deus operatur omnia in omnibus necessitate infallibilitatis non coactionis Zanar Metaph. Deus efficaciter in homine libero operatur sed tantùm abest quòd hac efficatia tollat libertatem quòd magis eam ponit voluntas non potest cogi servata sua natura Quia e●si Deus potest cogere voluntatem meam ut lucrem poenas meorum delictorum tamen hoc non esset ex vi meae voluntatis nec ex coactione intrinsica libera sed ex violentia intrinsic● impellentis Deus autem agere solet per concursum influxum naturam agentem modificantem ideo ei non infert violentiam Liberè operari dicitur dupliciter 1. Quoad electionem sic est libera quia potest eligere non eligere 2. Quoad executionem sic potest impedire ab extrinsico per multa impedimenta Quod probatur locis multis Scripturae Cor hominis disponat viam suam sed Domini est dirigere gressus ejus In homine reperitur triplex libertas 1. Prima dicitur libertas à culpa quia in libertate natura est non peccare 2. A poena quia possumus evadere angustias mala quibus premimur 3. A coactione in electione quia possumus liberè eligere Duas priores libertates per peccatum primi parentis amisimus si stemus in puris naturalibus solùm tertia libertas remanet Bern. de grat lib. arbitr Liberty though but bodily is such an inestimable good thing

therefore the Jews called it a Sabbath of Sabbaths or Regina Sabbathorum the Queen of rests 4. Gods own distinction raining no Manna that day 5. Other holy dayes were memorative or figurative only but this was both memorative and figurative which Bellarmine marks 6. Other feasts might be transferred to it but it might be transferred to none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. The whole Week takes denomination from it and is called a Sabbath Luk. 18.12 that is in the Week Now our Christian Sabbath or religious rest is called a Sabbath-day by our Saviour Mat. 24.20 Called therefore also the Lords day Rev. 1.10 as one of our Sacraments is called the Lords Supper and the Table of the Lord because instituted by him Yet with grief be it spoken it is so observed by some that it may more fitly be stiled Dies Daemoniacus quàm Dominicus Alsted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. But let every one of us sanctifie it that is keep it spiritually rejoycing in the meditation of Christs law more than the rest of our bodies For external rest alone may be called the Sabbath of the Oxe or of the Ass but the internal or secret rest is true consecrating of a Sabbath It is observable that though upon all days Christ was operative and miraculous Dr. J. T. yet chose he to do many of his miracles upon the Jews Sabbath And many reasons doubtless did concur and determine him to a more frequent working upon those days of publick ceremony and convention amongst which these may be two 1. That he might draw off and separate Christianity from the yoke of Ceremonies by abolishing and taking off the strictest Mosaical Rites 2. And that he might do the work of abrogation and institution both at once So that he hath dissolved the bands of Moses in this and other instances principally in the sacred command for the Sabbath-day that now we are no more obliged to that rest which the Jews religiously observed by prescript of the Law Col. 2.16 For that which now remains moral in it is that we do honour to God for the Creation and to that and all other purposes of Religion separate and hallow a portion of our time Concerning the Lords day which now the Church observes it was set apart in honour of the Resurrection And he who keeps that day most strictly most religiously he keeps it best and most consonant to the designe of the Church from whence it had its positive institution the ends of Religion and the interest of his soul The works that may be done on the Sabbath are those of Piety Charity Necessity In Scripture he that gathered sticks was paid home with stones Num. 15. The first blow given the German Churches was upon the Sabbath-day which they carelesly observed And Prague was lost upon that day Sanctifying the Lords day in the Primitive times was a badge of Christianity When the question was propounded Servâsti Dominicum Hast thou kept the Sabbath The answer was returned Christianus sum intermittere non possum I am a Christian and may not do otherwise That holy man Johanna D●ùsius when the Sabbath-day approached put upon him his best apparel and welcomed the Sabbath going forth to meet and salute it with Veni Sponsa mea Come my sweet Spouse He was glad of it as the Bridegroom of the Bride Remember the Sabbath-day to keep it holy Exod. 20.8 Kingdom of God There is the Kingdom of God's 1. Power 2. Grace 3. Glory For the first His throne is lofty and dominion large It being his powerful government generally over the whole world and every particular in it even unto the sparrows on the house top and hairs on our head which he preserveth and disposeth of according to his own will and royal decree Of this Psal 103.19 Psal 145.13 Mat. 10.30 Hereunto Devils and all creatures whatsoever are subject The second signifies his special gracious government and rule over the Elect whose hearts he enlightneth and guideth by his Spirit effectually moving them to believe his promises and do his will Of this Luk 17.21 Rom. 14.17 And by the third understand his blessed and glorious estate wherein he reigneth with millions of Saints for ever and ever full of heavenly majesty and felicity Of this 1 Cor. 6.9 Luk. 22.16 Called heavenly 2 Tim. 4.18 Now of these two latter the one is the means the other the end for grace is the way to glory holiness to happiness Therefore Seek ye first the kingdom of God Mat. 6.33 and his righteousness Gods Presence There is a twofold presence of God in his people 1. Felt and perceived 2. Secret and unknown Sometime God is not only present with his people but also makes them sensibly perceive it as Simeon and therefore his mourning was turned to mirth and his sobs to songs Again sometime God is present but not felt and this secret presence sustains us in all temptations it ever leaveth life in our souls like the tree wherein life remains when the leaves are gone Fear thou not Isa 41.10 for I am with thee Church-Order and Discipline Order THe Church of God is not a Den of Confusion but an House of Order Ceremonies are of two sorts some are typical others are of order Those are abrogated not these saith Peter Martyr The Ceremonies of the Law were primò mortales postea mortuae Légalia faerunt ante passionem Domini viva statim post passionem mortuae hodie sepulta Aug● postremò mortiferae So that to leave Christ for them or to join Christ with them is the plain way to destruction Yet such is the nature of misguided zeal that under colour of weeding out Superstition it will pluck up by the roots many plants of Paradise and acts of true Religion God is the God of order therefore it is good to have respect in the Church to things both real and ritual For Ordine servato mundus servatur at illo Neglecto pessùm totus orbis abit Order being kept the World is kept but when That is neglected all the World 's gone then Faith and Order that is saith one Doctrine and Discipline these two make the Church fair as the Moon cleer as the Sun and terrible as an Army with banners Our Saviour caused the people whom he fed to keep order in their sitting on the grass they sate down rank by rank as rows or borders of beds in a garden so the Greek imports whereupon an Expositor noteth Ordinatim res in Ecclesia faciendae Order must be observed in the Church Let all things be done decently and in order 1 Cor. 14.40 Reproof Wise men ever take a freedom of reproving especially when vice is bold and daring for when Modesty dies Vertue is then upon the vanish Seasonable speech falling upon a prepared heart hath oft a strong and sweet operation Friends as Bees are killed with the honey of Flattery but quickned with the

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

cap. 44. nulla sanitas indefessa nihilancommodi omnia ad voluntatem there is no infirmity there is health without weariness there is no discommodity there all things fall out to our own hearts desire This is that to which our Saviour doth invite us Come unto me Mat. 11. all ye that labour and are heavy laden and I will give you rest Thirdly hereby he hath strongly ratified the merits of his life and death in that he there by them never ceaseth interceding for the faithful never faileth in applying of them to the faithful Tot habet linguas pro nobis lequentet quot vulnera pr● nobi● accepit Fr. Joh. de Combis l. 4. ●sp 24. he hath also so many tongues speaking in our behalf as he received wounds for our sakes He is never from the sight of God but always in action before him pleading for us by the mystery of his holy incarnation by his holy nativity and circumcision by his baptisme fasting and temptation by his agony and bloody sweet by his crosse and Passion by his precious death and buriall by his glorious resurrection and ascension So that as Johannes de Combis a Friar Minorite doth observe Ibi nulla potest esse repulsa ubi tot concurrunt amoris in signia there can be no denyal given where so many tokens and pledges of true love are met together Wherefore considering our misery was extream great and universal our enemies exceeding strong and maliciously bent and that the blessings we desire were above our reach in the highest heavens Questionlesse such an High-Priest became us Of all debasements that of our Saviours was the lowest of all advancements that of him the highest He bowed the heavens and came down to the earth where he was a worm he left the earth and became higher than the heavens he descended into hell the lowest of all places and now sitteth on the right hand of God the highest of promotions We have such an High-Priest who is set on the right hand of the throne of the Majesty in the heavens 'T is St. Ambrose assertion that this sitting on Gods right hand Heb. 8.1 intimates no other thing nisi honoris aqualitatem than an equality of honour of authority that he hath an equal stroke with the Father in the government and administration of all things God himself gave him this place in heavenly places far above all Principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come Eph. 1.20 21. Quantum inter flellas luna minores Cap. 1.3 4. When he had by himself saith the Apostle to the Hebrews purged our sins he sate down on the right hand of the Majesty on high being made so much better than the Angels as he hath by inheritance obtained a more excellént name than they Those heavenly spirits are subject unto him who at his incarnanion was made a little lower than they so in his glorification he is made far higher even in that nature wherein he was made low So that now being Crowned with glory and honour all things are put under his feet all rule is put into his hand This is the reason why all the Angels of God worship him and why we ought in the service of our spirit and subjection of our consciences devoutly adore him adore him who is God adore him who is man which adoration in the judgment of acute Zanchius is not to be directed simply to the humane nature considered in itself a● essential unto it Zanch. l. 2. de tribus Elohim c. 1. pag. 38. but as it is personally united to the God-head through which union together with the God-head of the Son it is adored and worshipped with Divine honour Saith that famous English Divine if any misconceiving this doctrine Mr. Perkins shall charge us with an Idolatrous worshipping of the creature I say with Athanasius in his Epistle to Adelphius cited by Matthias to this same purpose Athanas they shall know at length Nos qui deminum in carne adoramus nen creaturam adorare sed createrem corpere creato indutum that we who do worship the Lord in the flesh worship ●ot the creature but the Creatour clad with a created body That honour then and homage which we give him in the humblest manner tendit in infinitum looks unto him that is infinite as the proper object that bounds our divine service to whom 't is due in the highest respect being higher than the heavens For the greater glory of our Saviours man-hood some from these words do attribute unto it an Vbiquity a being in every place at one and the same time and not in heaven onely as if in his glorification there were a transfusion of the proprieties of the God-head into the humanity How far this is from truth may be easily judged Sceundum esse naturale Christus non est ubique secundum esse Personale Christus est ubique Pract. of Piet. P. 15. 1. By this that Omnipresence is a proper attribute of the divinity no way at all communicable to corporeal substances which as they are limited with terms of essence by their definition so of place by circumscription for although our Saviours body be highly promoted and come to the height of so much perfection as it is capable of yet hath it not lost the nature of a body he is still as God so man whom as man according to St. Peters doctrine must the heavens contain untill the times of restitution of all things Act. 3.21 2. By this that hereupon doth follow an abolishment of all inferiority and an equality establisht between the creature and Creatour as if either there were an erection of another Deity or as if the essence of the humanity were converted by an unheard of Transubstantiation exceeding that of the Papists in their Mass into the essence of the Deity so that now they remain no more distinct matures in him but one and the self-same and Christ is supposed to be no longer man but altogether God for where there are the properties of any thing there of necessity must the essence be supposed to be they are inseperable Wherefore seeing the grosse nay blasphemous absurdities of this erroneous position grounded upon the misinterpretation of this and the like texts we may not conceive because Christ is made higher than the heavens than the Angels themselves in glory according to the humane nature that presently that nature must be Deified and fill all places at once as if the glory of Christ as man did not exceed that of Angels unless as man he did partake of the ubiquitie of the God-head But to let this go as no ways affected with unnecessary wrangling whereby to disquiet mens Christian thoughts my intention is to endeavour the elevation of our affections to the seeking of those things which are above and above all of Christ who as

him without the camp bearing his reproach for here we have no continuing City Heb. 13.13 14 15. but we seek one to come by him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name who is the Author and finisher of our salvation through Jesus Christ our Lord to whom with the Father and the Holy Spirit be ascribed all honour glory power and dominion in heaven and in earth by men and Angels both now and for ever world without end Amen The Necessity of CHRISTS PASSION AND Resurrection ACTS 17.3 Christ must needs have suffered and risen again from the dead GLory which is the proper scope of a noble disposition and the intended end of honourable intents did Christ make to be the necessary consequence of his fore-running passion His life seem'd to the worlds eye inglorious in that he affected not popularity so did his death to those that knew not the mystery of our Redemption By general judgment he was reputed the most unhappy breathing he was rejected and despised of men Yet in this his rejected and contemptible condition was sowen his immortal happiness which indeed was sowen in weakness but was raised in power sowen in dishonor but raised in glory For as by the eternal constitution of the Almighty he ought to have been brought to the lowest degree of misery by suffering divers and fearful punishments so ought he not perpetually to abide in that state but at length to be elevated thence to the highest pitch of glory In order to which as Christ must needs have suffered so also must he rise again from the dead The point now by divine assistance to be discust is part of Christs exaltation a theame of an high nature And herein first of the person exalted Christ Christ was exalted according to both natures 1. In regard of his Godhead 2. In regard of his Manhood The exaltation of the Godhead of Christ was the manifestation of the Godhead in the Manhood mightily declaring therein that he was the Son of God Which manifestation was altogether active no way passive the effects produced by him having no other proper agent but God For who could overcome Satan death the world the grave but God And albeit the Divine nature be thus exalted yet it is without all manner of alteration For to speak properly in it self it cannot be made the subject of exaltation but as it is considered joined with the Manhood into the unity of one person For albeit Christ from the very time of the assumption of our nature whereby he was incarnate was both God and man and his Godhead all the time he liv'd dwelt in his Manhood yet from the hour of his Nativity unto the hour of giving up the Ghost and a while after the Godhead did little shew it self The glorious majesty of his Deity whiles he was in the for me and low state of a servant lay hid under the vaile of his flesh as the soul doth in the body when a man is sleeping And in the time of his passion the brightness of the glory of the sun of righteousnesse was obscured as the sun running in the height of heaven oftimes over clouded or eclipsed by a darker body thereby in 〈◊〉 humane nature to undergo the curse of the law and perfect the work of our redemption in subjecting himself to the death even the cursed death of the crosse But as soone as this work was finished and happily accomplished he began by degrees to make known the power of his Godhead in his Manhood And so to rise again Secondly Christ was exalted in regard of his Manhood which consisteth in these two things In depositione servilis sua●conditionis in laying down and quitting himself from all the infirmities that 〈◊〉 mans nature which he submitted himself unto except sin so long as he remained in the state of a servant he was subject to weariness to hunger to thirst to fear to death from all which in this state of exaltation he is perfectly delivered his natural body is a glorious body those wounds and stripes which in his body he suffered for our sins remain not in him as testimonies of that compleat conquest to be obtained over his and our enemies But are rather quite abolished because they were a part of that ignominious condition wherein our Saviour was upon the crosse whereof in his glorified state he is not to be partaker Yet if they still remain as some think they do they are no deformity to the glorious body of the Lord but are in him in some unspeakable and to us unknown manner glorified In susceptione donoxum in receiving such graces and qualities of glory as bring with them ornament beauty perfection happiness exceeding the or 〈◊〉 beauty perfection and happiness of any other creature in heaven or earth 〈◊〉 to his soul and body As for his soul look upon the intellectuall part you shall find a mind enrich with as much knowledge and understanding as well in respect of the act as the habit as a creature can possibly be capable of the measure of it being more than all men and Angels put together have Look upon his will and affections you shall find them furnished with the fulness of grace and compleatly adorned with the invaluable riches and incomparable gifts of Gods holy Spirit As for his body it is not now subject to dissolution from being natural it is become spiritual not by the destruction of the essence but by the alteration of the qualities Aquinas Est ejusdem naturae sed alterius gloriae said Thomas for God would not suffer his holy one to see corruption The nature and essential proprietles of a true body as length breadth thickness locality still remain in him the addition of glory and brightness not changing the nature of it so that it is free from all bodily imperfections and made bright and glorious a resemblance whereof was his transiguration on the mount Matth. 17. where his face did shine as the sun and his rayment was as white as the light the purity whereof is unblemished the agility whereof such as is indifferent to move upward or downward the brightness thereof cannot be obscured nor the strength thereof match't by any creature For by his power he shall change our vile body that it may be fashioned like unto his glorious body Hhil 3.21 according to the working whereby he is able even to subdue all things unto himself These gifts of glory in Christ's body are not infinite but bounded within limits because his humane nature being but a creature and therefore finite could not receive infinite graces and gifts of glory To make then infiniteness ubiquity and omnipotency incommunicable attributes of God attributes of Christ's glorified body is to destroy the nature of a body and say that the body of Christ is transformed into the Deity or Deified and that he is all

from One unchangeable God on whom if we rest contented not overruled with prejudicate opinions never shall fear distract us Plura sunt quae nos terrent Senec. ep 13. saepius opinione laboramus quàm re I borrow this from Seneca Many things terrifie us and we are oftner vext and pain'd in opinion by furmises than in very deed by truth But it is otherwise with the well-inform'd Christian who ponders all events and examineth the causes the defect whereof sets some at their wits end 'T is ignorance and rashness that makes way for misprision and misprision for fear The best things sometimes scare us Gods merciful goodness not understood puts us to a stand his very favourable presence which should move joy did and shall move fear in some I do not think there lives that man this day on earth so resolute did God appear not in flaming fire in thundering and lightening to render vengeance but in a soft wind as to Elijah or as here another way to Jacob in every respect full of respect but would be sore afraid Devout Jacob whose dream portended nothing but happiness at the end of his Divine rapture was afraid What he saw and fear'd was no other but a welcom prediction of his future glory and perpetual safety and yet was afraid That magnificent greatness and blessed eminency to which the Lord promised to advance him left him not undaunted Yet this must I needs say he was more afraid than hurt 'T is a certain truth though God terrifie his children yet he harms them not No disadvantage is taken to undo them by it but to raise their spiritual fortunes After the fall of their courage one way at the brightness of his Majesty he puts spirit into them another way to further their exaltation thorugh a sense of his mercy Thus he doth with this religious man whose fear gave the occasion of my writing Here men may admire so good a man would be taken napping and then fear when he had most reason to rejoice The Father of Heaven did from Heaven look upon him with a benigne aspect yet he trembles Observe what ensues and cease to wonder Religious hearts are in a continual awe of God yet not bereft of comfort 'T is their blessedness Pro. 28.14 that they always fear Happy is the man that feareth always So it is to be referr'd the well ordering of our conversation aright Piety puts all things straight in us that rectifies all the passions of the soul directeth our hearts to the fear of the Lord which brings in time a crown of rejoycing Hence he requires it of us upon our Allegiance to his Supremacie Royal which should we deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timor were no less than Rebellion than Atheism The Greeks therefore derive the Name of God from a word that signifies fear intimating that God above all must be feared of all as well as acknowledged Hereupon the Heathen Latine Poet grounded his invention Primus in orbe Deos fecit timor Fear first made Gods on earth Divine Truth sometime calleth God by the name of Fear Jacob sware by the Fear of his father Isaac Gen. 31.53 that is by that God whom his father Isaac feared If any desire to know what kind of fear this of Jacob's was I dare not entangle better thoughts in the perplexing briars of School-niceties sprung out of the rank grounds of acute Philosophers but will use my endeavours to satisfie expectation by painting out a smoother way of far less danger and of more profit This holy Pilgrim as he was deckt with the ornaments of Grace so was he clogg'd with the infirmities of Nature As he was of a good heart so withal without disgrace of a timorous disposition His fear might well consist with his goodness It was not carnal or worldly arising out of an afflicting distrust of Gods providence Nor yet humane begotten by an excessive desire to this fugitive life Nor servile as proceeding from self-love so from the threatned judgments of an angry God for the violations of his pure sanctions This with the rest is sever'd from grace Gregor Mag. Ignorat mens gratiam libertatis quam ligat servitus timoris saith Gregory in his Pastorals The grace of liberty proper to the sons of God is unknown to the mind tyed to the slavery of a base fear A Divine calls it Esau's with which Jacob had no medling he bought his brothers birthright not his vices Jacob's fear was natural initial filial Natural whereby he declined hurtful objects when presented to him initial whereby for the love of God he rejected all desire of sinning filial whereby his obedience to the Highest Power was kept sound and entire None of the sons of men are exempted from the first since the first man The first man had it not actually in his Integrity because there was nothing to hurt him his Apostacie gave it a being in time Our blessed Saviour the Lord Jesus had it but without sin 't was long of sinful men he was so weak so infirm Who foreseeing the bitter Cup he was to drink to the Worlds health Aug. Enchir. cap. 24. his heart drew back his soul was heavy even unto death Austin defines it Fugitantis animi motum the motion or passion of a yielding mind which is no more separable from us than our nature This makes good that expression of it in the Book of Wisdom A betraying of the succours which Reason offereth Wisd 17.12 So powerful is our weakness above the strength of Reason that the very suspition or conceit of approaching evil puts us oft out of heart Nothing almost lays open our imperfections to the worlds eye more than it Faintness of heart at the sight of unavoidable mischiefs seifeth upon our choicest metall●d men upon our most heroick spirits Wherefore Origen upon the Book of Judges notes it to be Humanae fragilitatis indioium Orig. in cap. 7. lib. Judic Hom. 9. a bewraying note of humane insufficiency Take it in the excess it unmans a man and makes him like a Sword-fish to which Themistocles compar'd a Coward which hath a weapon but wants a heart Take it in the mediocrity and just temper it subscribes to what Reason dictates and then doth us good If Religion moderate it as it allays the ●orce of its corruption so it gives it a purer essence and brings us off with a greater grace This I believe in part was Jacob's case who frightned with the suddenness of such an unaccustomed spectacle as was presented to his view gave place to fear which be knew not speedily how to shun Yet without doing Jacob wrong we may not say this was his onely fear but as he was by nature thus inclin'd so was he by a spiritual emanation of grace above nature indued with initial fear All that are born of God have by the transcendent working of his Almighty power all that is old in them renewed and

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