one member is deficient another suppheth the defect of it as when a man wants feet he walks upon his hands Moreover one member defends another as when the head is in danger the hand casts it self up to save it Besides the members of the body help one another the superior rule the inserior as the eyes the whole body The inferior uphold and support the superior as the feet the leggs the thighs support the who'e body And the middle members defend the body and provide things necessary for it as we see in the hands and arms And great grief in one member makes the pain of the other member seem the less which all shew the sympathy amongst the members The variety of the members of the body sheweth also the wisdom of God 1 Cor. 12.17 for as the Apostle saith If the whole body were an eye where were the hearing if the whole were hearing where were the smelling I will praise thee Psâ 139.14 for I am fearfully and wonderfully made The Soul of Man PHilosophers confess Creando insunditur infundendo creatuc Anima quaeque intelligimus tamen quae sit ipsa intelligere non valemus It is a spiritual substance in man created by God which can exist when seperated from the body Leo decimus concluded atheistically of the soul Et redit in nihilum qued fuit ante nihil Eccl. 3.21 But Solomon tells us the spirit of man that goeth upward whereas the spirit of a beast that goeth downward to the earth The spirit of a beast is only vital mans spirit is both vital and rational The spirit of a beast is perishable mans spirit is immortal And thus the preacher by comparing the spirits of men with the spirits of beasts By going upward understandeth the immortality of the spirits of men and by going downward to the earth the perishing of the spirits of beasts Furthermore by the manner of this Phrase he seems to compare the spirit of a man unto a purer exhalation which ascending upward continueth in the Ayre The spirit of a beast unto a thick and black vapour Abducitur dum absum videtur opere discedens non vigore actu languent non statu comparer cessat non esse De animâ c. 53. which being dissolved into rain descendeth and falleth to the earth The spirit of a man therefore dieth not as doth the spirit of a beast As Tertullian speaketh It is but carried away when it seemeth to vanish away and failing in his work not in his strength departing in respect of actuating the body not in respect of its own natural existence ceaseth only to appear to be not ceaseth to be It is with the Soul of man as it is with the needle of a compass which alwayes trembleth and shaketh till it turn to the North Pole but being turned directly thitherwards it is quiet and standeth still So the Soul of man being by sin turned away from God is never at rest till by true repentance it return to him again And truly as the soul is the life of the body so God is the life of the soul When the soul departs the body dies and when God departs the soul dies Quod intus est homo est The first work of Physick in a diseased body Prosper is to repell the venemous humours from the Heart because a disease once seated in this Metropolis is incurable And the first care of the members in man is to ward a blow made at the Head Art and Nature in preserving and defending those two noble parts are to be imitated of a Christian in guarding the Soul that part of chiesest importance the peace whereupon consisteth the main of all our business God hath given us two Hands c. and but one Soul That once gone and all is gone Yet There are that Sell Pawn Lose Give their Souls Some sell their souls As it is said of a Lawyer that hath linguam venalem so it may be said of the Covetous man that he hath animam vendlem The Voluptuous man doth sell his soul for Pleasure as Esau sold his birthright for pottage And the Proud man doth sell his soul for Advancement as Alexander the sixth is said to have done for his Popedom Some pawn their souls Albeit they be not so given over to commit sin with greediness as to fell their souls right out yet for profit and pleasure they will be be content to pawn them David did as it were pawn his soul in committing adultery Noah in being drunk and Peter in denying Christ These redeemed their souls with bitter repentance Let us take heed how we play the Merchant-venturers in this case Da mihi animas caetera tolle tibi Gen. 14.21 Some lose their souls As carnal and careless Gospellers ignorant negligent people that mispend their time standing all the day idle And some give away their souls As the malicious and envious person For whereas the Ambitious man hath a little Honor for his soul a Covetous man a little Profit for his soul and a Voluptuous man a little Pleasure for his soul the Spightful wretch hath nothing at all for his soul O blockish stupidity Will you keep your Chickens from the Kite your Lambs from the Wolf your Fawn from the Hound your Pigeons and Conies from 〈◊〉 Vermine and not your Souls from the Devil What is a man profited if he shall gain the whole world and lose his own soul Mat. 16.26 or what shall a man give in exchange for his soul Vnderstanding The soul is enamelled with four excellent faculties two superior viz. Understanding and Will and two inferior viz. the part irascible and concupiscible The Understanding is an essential faculty in the soul whereby it knoweth judgeth and discerneth naturally truth from falshood Man hath a reasonable soul and a natural judgment whereby he differeth from bruit beasts And some there are that do animam excolere improve their natural abilities by Art and so go far beyond others in worth differing from the unlearned as much almost as a man doth from a beast Which yet amounteth not to wisdom without the concurrence of Gods good Spirit to sanctifie all as the Altar sanctifieth the gold of the Altar They that are destitute of which their abilities are vain and to such we may say as Austin once wrote to a man of great parts Ornari abs te Diabolus quaerlt But though men have the faculty yet God giveth the light As the Dial is onely capable of shewing the time of the day when the Sun shineth on it He illightens both the organ and object He anoints the eyes with eye-salve and gives both sight and light There is a spirit in man Job 32.8 and the inspiration of the Almighty giveth them understanding Will. The Will is an essential faculty in the soul working freely having liberty to choose refuse or suspend Not determinate to one thing Humane reason and understanding
It was a custom amongst the Persians Plùs quali animo astimatur quà m quid datur Aelianus None might come to their King or Prince without gifts Syneta a poor husbandman meeting in the field Artaxerxes King of Persia presented unto him an handful of water out of the next river and was rewarded by the King with a Persian garment a Cup of gold and a thousand Darices of silver But what had man wherewith to move God to be favourable to him When Alexander gave a whole City to one of his servants and he out of modesty denied it his speech was He did not dispute what was fit for him to receive but what did beseem him to give The like may be said of Christ the great gift of God and effect of his love and favour to mankind Bernard once preaching upon the Incarnation and Nativity of our Saviour Christ said The shortness of the time constrained him to shorten his Sermon And let none quoth he wonder if my words be short seeing on this day God the Father hath abbreviated his own Word for whereas it filled heaven and earth as the Prophet speaks it was on this day so short that it was laid in a manger Christ easeth us of a threefold burthen 1. Affliction 2. The Law 3. Sin Which neither we nor our fathers were able to bear x Thanks be unto God for his unspeakable gift 2 Cor. 9.15 But there are also other gifts of God which are mainly of two sorts Dona 1. Aedificantia 2. Sanctificantia The former wicked men may enjoy the Saints have only the latter Paracelsus called the vertue of the Weapon-salve Donum Dei so are the Graces rather of his Spirit There is in Grace 1. Vita originalis habitualis which is from death of sin 2. Vita actualis renovata which is quickning from deadness Again Grace is 1. Inchoata incompleta 2. Perfecta completa consummata Philosophers and Divines say Justa aâ—eudo sumus justi There is an Esse naturale by union of soul and body And an Esse spirituale by union of the soul and Christ The habits of the former Vertues are got by frequent acts but Grace by Divine infusion Grace coming into the soul of man Pembl vind Grat. pag. 7. like Light into the air which before dark is in all parts at once illuminated or as Heat into cold water that spreads it self through the whole substance or as the Soul into the body of Lazarus or the Shunamites child not by degrees but all at once infused and giving life to every part So is our New man born at once though he grow by degrees that is the soul in conversion is at once re-invested with the Image of God in all its faculties so that though the actions of Grace do not presently appear in each one yet the habit the seed the root of all Divine virtues is firmly reimplanted in them and by the strength of this grace given they are constantly disposed to all sanctified operations Well said the Roman Theodosius That living men die is usual and natural But that dead men live again by repentance and grace is the mighty work of God alone Gregory the Great seeing the Merchants of Rome setting forth many beautiful British Boyes to sale sighed and said Alas for grief that such fair faces should be under the power of the Prince of darkness and such beautiful bodies should have their souls void of grace The body is better than food the soul than the body grace than the soul and only Christ than grace Whoso carries this Moli or Herb-of-grace Vlysses-like frustrates all charms Without grace Trees excell us in length of life Beasts in strength and Devils in knowledge Martial reports of a Fly that by a drop of Amber falling upon it grew in such request that a great sum of money was bidden for it so grace makes us esteemed of God Act. Mon. William Tims convented before Bishop Bonner Tims said the Bishop thou hast a good fresh spirit it were well if thou hadst learning to thy spirit Yea my Lord said Tims and it were well also that as you be learned men so ye had a good spirit to your learning A sinner wants grace Non quia Deus non dat sed quia homo non accipit Whereupon it follows in a Schoolmans inference That Gods not giving is not the cause of a sinners not receiving but rather his not receiving is the cause of Gods not giving Which made Ambrose count a sinner worse than a serpent Serpens aliis infundit venenum injustus sibi If thou begin 1 To hate and fly sin 2 If thou feelest thou art displeased with thine infirmities and corruptions 3 If having offended God thou feelest a grief and sorrow for it 4 If thou desirest to abstain from all appearance of evil 5. If thou avoidest the occasion 6 If thou travailest to use thy endeavour 7. If thou prayest to God to give the grace These are so many testimonies and pledges of Grace and the Spirits ruling within thee Furthermore if there be any life in the body at the heart it will beat at the mouth it will breath at the pulse it will be felt So where there is the life of Grace in any Bish Andrews it will appear to himselfe by his good thoughts and holy desires which he hath in his heart and it will appear to others by the gracious words that proceed from his lips and from the good works that proceed from his hands And if it cannot be perceived by any or all these waies then certainly there is no life of Grace in a man It is a good thing that the heart be established with Grace Heb. 13.9 Corruption Corruptio in Physicis opponitur generationi Ames Sicut igitur in generatione forma perfectio rei in generatur Sic in corruptione eadem forma et perfectio de perditur Forma autem et perfectio hominis quae moralis est et spiritualis consistit in conformitate debità ad imaginem voluntatem Dei ad quam in creatione primâ fuimus generati invocatione sumus regenerati Mutatio igitur ab isthâc perfectione ad peccati deformitatem et confusionem rectè ac propriè dicitur corruptio We must distinguish saith Bernard inter morbum mentis et morsum Serpentis inter malum innatum malum seminatum Sathans suggestions and our own corruptions We must with the man in the Gospel cast off our cloak and run after Christ and if we approach to heaven with Moses take off our shoes viz our filthy lusts because the lighter the swifter But this must be in the strength of God Austin striving against corruptions in his own strength heard a voyce In te stas et non stas This Corruption of nature hath a regency and dominion in wicked men and a residency and dwelling in the best and will have Being like a
Mat. 27. I ought never to despair of the grace of God Quia semper inveniam Deum benigniorem quà m me culpabillâ—rem Bern. Deserentes se non desâ—rit sed impios quaeritqui eum non quaerebaut Ambros Origen Hom. 1. In Genes Calv. lib. cui titul de Fr. Spira Geâ—vae in prefat let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression Desperation Despair is Sathans Master-piece it carries men headlong to hell as the Devils did the herd of swine into the deep Non tantos peccatum quantos desperatio perdit My punishment saith Cain is greater than I can bear Or mine iniquity is greater than can be forgiven In either sense he sins exceedingly and worse perhaps than in slaying his brother whether he murmer against Gods justice or despair of his mercy Mine iniquity is greater than can be forgiven Mentiris Cain saith an Auncient Cain did not say so because it was so but it was so because he had said so Nemo desperet videns similitudinem suam magis esse cum Diabolo quà m cum Deo Posse se iterum recuperare formam imaginis Dei quia non venit salvator vocare justos sed peccatores in panitentiam Fraciscus Spira beeing in a deep despair for renouncing the Gospels Doctrine which he did once so stoutly profess said he would willingly suffer the most exquisite tortures of hell fire for the space of 10000 yeares upon condition he might be well assured to be released afterwards He further added in that hellish and horrible fit That his dear children and wife for whose sake principally he turned away from the Gospel to embrace this present world appeared now to him as hangmen hags and torturers In fine that his abominable fault had deserved Non modò damnationem sed etiam aliquid gravius damnatione acerbius Unhappy Spira denied his Lord but once but many there be that have not only denied him often but in some sort desied him also Like Pilate crucifying the Lord Jesus to give life unto Barabbas a Murtherer that is to Sin which slayeth the soul Mention is also made of a covetous Oppressor that made this Will viz. I give my goods to the King my body to the grave and my soul to the Devil Thus the timorous are carried to more precipitate resolutions through despair than the temerarious through inconsideration so violently are they tost in the sea of dangers that have lost their anchor of hope Vnless the Lord had been my help my soul had almost dwelt in silence Psal 94.17 Vers 18. Vers 19. When I said my foot slippeth thy mercy O Lord held me up In the multitude of my thoughts within me thy comforts delight my soul Charity Charity may fitly be compared to the precious stone Pantarb Philostr in vit Apoâ—onii l. 3. c. 14. spoken of by Philâ—stratus a stone of great beauty and of strange property so bright it is and radiant that it gives light in the darkest midnight and that light is of such admirable vertue that it bringeth together the stones which it reacheth into heaps as if they were so many hives of bees But nature lest so precious a gift should be undervalued hath not only hid this stone in the secret bowels of the earth but hath also put into it a property of slipping out of the hands of those that hold it Nisi providâ— ratione teneatur unless they hold it fast indeed Charity is accepted and uncharitableness condemned in the smallest matter Non ex munere animus munâ—rantis est aestimandus sed ex animo munus Buxt Epist It is not the quantity of the gift but the affection of the giver it is not the quantity of that which is denied to be given but the heart of him that denies it which the Lord takes notice of For there is both 1. Charity in the heart viz. that affection of love which makes us to hold our neighbours dear and to desire and seek their good in every thing which is dear unto them and that for Christ his sake according to the will of God 1 Cor. 13. where are the properties of Charity at large described 2. And Charity in the hand viz. the actions and duties of love as 1 Tim. 1.5 according to that 1 Joh. 3.18 Now therefore when it troubles us to part with the least imaginable benefit as too much for them who have nothing when crums of bread which fall from our table are denied when a cup of cold water is denied how told is Charity is it not crumbled into a lesser nothing than those crums Charity believeth all things Not that it is so credulous as to take up every thing for truth upon a common and ungrounded report that 's no commendation in any man much less in a godly man Therefore the meaning is De quolibet praesumendum bonum nisi constet de contrario Dav. Charity interpreteth every thing in the best sense that it will bear and makes the fairest construction which every mans case and condition will admit It is a rule in the Civil law Supponitur esse bonns qui non probatur esse malus He is supposed to be an honest man who was never proved otherwise Exuberat charitas saith Ambrose Charity overfloweth It is Puteus Rehoboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puteus platearum vel latitudinum puteus latitudinis the Well of breadth which name we read to be given by Isaack to a Well which his servants digged Gen. 26.22 For Charity doth spread abroad her waters wheresoever is need of them Alexander Quintus Pope of Rome said of himself That when he was a Bishop he was rich when he was a Cardinal he was poor and when he was Pope he was a beggar And plainly so it is with many who the richer they are still are the poorer in respect of their charity It were a vain thing to fear when a child is conceived lest the spirit should not find the way into it and lest the bones should not grow in him And no less vain is their fear who are troubled lest by giving to the poor their estate should decay that either themselves or theirs should be brought to misery But well said he Non timeatur in his expensis defectio facultatum Leo Serm. 10. de Quadrag quoniam ipsa benignitas magna substantia est nec potest charitati deâ—sse materies ubi Christus pascit pascitur In omni hec opere illa intervenit manus quae panem frangendo auget erogando multiplicat That is In these expences let not a failing of means be feared because bounty it self is great wealth neither can the matter of bounty be wanting where Christ himself feedeth and is fed In every such work that hand is a fellow-worker which increaseth bread by breaking it and by giving multiplieth A small charity shall not want a reward De gradib
Complices and Judas the Traitor Yea there was one Bruno found that wrote an Oration in commendation of the Devil who hath given him his reward no doubt by this unless he recanted that monstrous madness These unjust men of violence may prosper for a while And God suffers it to be so 1. That men may have opportunity to discover themselves what they are 2. To make them more unexcusable for being what they are Hence such as will not let God rest yet God lets them rest Though they would throw God out of Heaven if they could yet he will not throw them out of the Earth though he can But yet mark the issue when we come to see the opening of Gods hand It 's a sad thing for men to feed upon those murthering morsels of sin which they must even be disgesting in hell We may not wrong or rob any man either by force or fraud directly or indirectly Mr. Perkins makes mention of a good man who being ready to starve stole á Lamb And being about to eat of it with his poor children and as his manner was afore-meat to crave a blessing durst not do it but fell into a great perplexity of conscience acknowledged his fault to the owner and promised restitution if ever able to make it Samuel could say 1 Sam. 12.3 Whose oxe have I taken or whose ass have I taken or whom have I defrauded whom have I oppressed It were well such innocency could be found in men now adayes We have bee full of plundering and spoiling one another yea many have been spoiled of all they had A poor mans livelihood is his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—oâ— victum substantiam Mar. 12.44 Luk. 8.43 He is in his house as a snail in his shell crush that and you kill him quite God therefore who loves Par pari referre to pay oppressors home in their own coin will have life for life if they may escape so Pro. 22.23 and not be cast to hell among those cruel ones Oh that these Cannibals would think of this before the cold Grave hold their bodies and hot Hell hold their souls I shall conclude with telling you what David saith Psal 140.11 Evil shall hunt the violent man to overthrow him That is Certain ruine abides the violent man One judgment of God or other will hunt him like a wild beast till he be overthrown Yea his own violent dealings shall come upon him and overwhelm him Thou shalt not steal Exod. 2â— 15 Isa 33.1 Wo to thee that spoilest and thou wast not spoiled When thou shalt cease to spoil thou shalt be spoiled Trust not in oppression Psal 62.10 become not vain in robbery Vsury Erubescit Vsura nomen Usura dicitur quasi usu ara i.e. usuâ— aris est commodum certum quod propter usum reâ— mutuatae recipitur sed lucrum non erubescit In Usury three things are considerable 1. Lending 2. Gaining 3. Covenanting Tolend money for gain Vsura est lucrum quod accipitur solius mutuationis causâ Ursiâ— interposita pactionâ— that is Usury It is gain taken meerly for the lending of a thing Herein it 's conceived lies the formality of it viz. the covenanting agreeing and contracting to have so much for what is lent Gregory Nyssen gives this character of an Usurer comparing him to one giving water to another in a Fever which doth him no good but a great deal of mischief So he seems for the present to relieve his brother but afterwards greatly â—â—â—ments him Another thus An Usurer is an exacting Creditor Qui nullum diem gratis occidere creditori permittit His money is to Necessity like cold water to an hot Ague that for a time refresheth but prolongeth the disease The Usurer follows his Debtors as Eagles or Vultures do an Army to prey upon the dead corpses Men come to him as birds to an heap of corn they desire to seed but are destroyed in the neâ—s He loves no labour but lives a sedentary life his Pen is his plough Parchment his field Ink his seed and Time his rain to ripen his greedy desires This man hath no excuse for hard-heartedness for where can he cast his eyes that he beholds not objects of charity Usually he is as unwilling to part with what he hath unjustly gotten as what he hath good title unto As is the proverb or rather fable of the young Kite that thought she had vomited up her own guts when it was only the garbage of some other fowl that she had hastily swallowed and was not able to digest The Usurer saith one breeding money of money to the third and fourth generation proves like the Butlers box which at length draws all the Counters to it Agis the Athenian General Pluâ— set fire upon all the Usurers books and bonds in the Market-place than which fire Agesilaus was wont to say he never saw a fairer Aristotle in one page condemneth the Usurer and the Dicer Ethiâ— l. 4. c. 1. and yet some Christians blush at neither Many are the evasions which men have framed amongst the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguishing biting Vsury from toothless Vsury But both these are condemned Hzek 18.8.13 And no man of note in all Antiquity Jews and Manichees excepted for one thousand five hundred years after Christ hath ever undertaken the defence thereof neither is there any ground in Scripture for that distinction Indeed whereas mention is made of biting Usury it telleth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Usurers are Men-eaters Psal 14.4 Like Pickrels in a pond or Sharks in the sea that devour the lesser fishes These Ostriches can digest any metal especially Money I conclude There is no footing for Usury in the Word of God Ab hoc usâ—ram eâ—ige quem non sit crimen occidere Ambrose Vel minimus fâ—uctus expecuâ—iâ pâ—rcipinoâ— potest sine Dei offensione proxiâ—â— injuriâ Calv. Fanus est animae funus It rather makes void three great rules which our Lord and Saviour hath given us in the Gospel Read them and ponder them Mat. 7.12 Luk. 6.35 Heb. 13.5 Let men therefore take heed how they meddle with Usury seeing there is such a cloud of witnesses against it and not trust to a distinction of mans brain making biting Usury unlawful and other Usury lawful lest by this distinction they get money in their coffers and lose their souls at last For as Alphonsus saith Such gain is the sepulchre of the soul and he must not sojourn in the Tabernacle of the Lord that puts his money to usury And surely it 's an ill Trade that excludes a man from Heaven Lord who shall abide in thy tabernacle who shall dwell in thy holy hill Psal 15.1 Vers 5. Exod. 22.25 Neherâ— 5.7 10. He that putteth not out his money to Vsury If thou lend money to any of my people that is poor by thee thou shalt not be to him as an
that he might the sooner be out of his pain but he half in choler replied that he would not lose the least step of his gate for all the whipping in Paris That which in Christians deserves greatest commendations is an unmoved patience in suffering adversities accompanied with a setled resolution of over-coming themâ— Bishop Hooper seeing a Pardon lying by him to be given him if he would recant Act. Mon. cried to them that stood by If you love my soul away with it His answer to Master Kingston advisinghim to save his life by recanting is worth noting Life indeed is sweet and death bitter But alas consider that the death to come is more bitter and the life to come more sweet Therefore for the desire and love I have to the one and the fear and terror I have of the other I do not so much regard this death nor esteeme this life but have setled my self through the strength of Gods Spirit patienly to passe through the torments and extremities of the fire now prepared for me rather than to deny Gods Word and Truth 'T was resolutely spoken of Bishop Ridley to Latimer at the stake Be of good comfort brother for God will either asswage the fury of the fire or else strengthen us to abide it Newes being brought to John Philpot of his burning the next day he answered undauntedly I am ready God grant me strength a joyful resurrection I might adde abundantly Who puts to Sea for a long Voyage and at a great charge must resolve to hold on his course against all winds and weather or accidents that may offer to stop him So we in Christianity must wrestle with all difficulties rather than quit the enterprise Being once embarqued on we must with a Caesarean confidence and a Spartan resolution to go on with the sword or fall on the sword I am ready not to be bound only Acts 21.13 but also to die at Jerusalem for the Name of the Lord Jesus Vox verè Christianorum Martyrdom We must expect persecutions here for how should God wipe away tears from our eyes in heaven if on earth we shed no tears How can Heaven be a place of rest if on earth we find it How could we desire to be at home if in our journey we did find no grief How could we so often call upon God and talk with him if our enemy did sleep all the day long How could we elsewhere be made like unto Christ in joy if in sorrow we sob'd not with him If we will have joy and felicity we must needs feel sorrow and misery If we will go to heaven we must sail by hell If we will embrace Christ in his robes we must not think scorn of him in his rags If we will siâ— at table with Christ in his Kingdom we must first abide with him in his temptations If we drink of his cup of glory forsake not his cup of ignominy Can the head-corner-stone be rejected and the other more base stones in Gods building be in this world set by We are of his living stones be content then to be hewen thereby to be fitted to be joyned to your fellows that suffer We are Gods corn fear not therefore the flail the fan miln-stone nor Oven We are all Christs lambs look to be fleeced and slain Ignatius qui Apostolorum temporibus proximus fuit Quid hoc mali est cujus reus gaudet cujus accusatio votum est cujus poena feli citas Tertul. cum ex Syriâ usque Romam ad bestias duceretur inter alia scribebat O salutares bestiae quae preparantur mihi quando venient quando emittentur quando eis frui licebit carnibus meis De eodem scribit Irenaeus Frumentum Christi sum dentius bestiaerum molor ut mundus Dei panis inveniar King Henry the fourth deposer of King Richard the second was the first of all English Kings that began the unmerciful burning of Christs Saints for standing against the Pope And William Sawtree was the first of all them in Wickliff's time that was burned he suffered Anno Dom. 1400. saith Fox Bishop Hooper in a Letter to Mistris Warcope Dear sister take heed you shall in your journey towards heaven meet with many a monstrous beast Paul fought with some at Ephesus If there be any way saith Bradford to heaven on horse-back 't is Persecution Should we look for fire to quench our thirst Even as soon shall Christs true servants find peace in Antichrists regiment It was likewise his saying At God sent for Elijah in a fiery chariot so sendeth he for me for by fire my dross must be purified that I may be fine gold in his sight Queen Anne wife to King Henry the 8. led to the Tower to be beheaded said The King was constant in his course of advancing her For from a Private Gentlewoman to a Marchioness then to a Queen and when he could no higher then to a Martyr Cansa non poena Martyrem facit ait Cyprian Nam ut dixit Gregor Cum Christo crucem periturus latro suscepit sed quum reatus proprius tenuit pro crucifixo non absolvit Aug. Diverso fine fato Bucholc It is one thing to suffer as a Martyr and another thing to suffer as a Malefactor Ibi erat Christus ubi latrones Similis poena dissimilis causa Sampson died with the Philistins by the fall of the same house but for another end and by a different destiny Martyrdom is the lowest subjection that can be to God but the highest honour It brings death in the one hand and life in the other for while it kills the body it crowns the soul When one said to a certain Martyr Take heed 't is a hard matter to burn Indeed said he it is for him that hath his soul linked to his body as a Thiefs foot is in a pair of fetters And they loved not their lives unto the death Revel 12.11 Spiritual Warfare Our life is compared to a warfare The chief Captain General on the one side is the Mighty Lion of the Tribe of Judah the Prince of Peace the Conqueror of death hell and sin The grand Captain on our enemies part is the great red Dragon the old crafty Serpent the Governor of Darkness The Lieutenants of the fields are Fleshly Sensuality against Spiritual Reason The Serjeants of the Band are the cursed children of Darkness against the faithful children of Light The common souldiers are the Law of our Members warring against the Law of our Mind the effects of the Flesh against the fruits of the Spirit Sathans souldiers handle such like arms as these The Breast-plate of Injury the Girdle of Falshood the Shoos of Discord the Shield of Insidelity the Helmet of Mistrust the piercing Darts of Cruelty the Canon-shot of spightful Reproachâ—s the Arrows of lying Slanders the Sword of the Flesh c. On the contrary Scripture shews us the
God no man all spirit no body And besides it argues an impossibility for no creature can be changed into the Creatonr no finite body into an infinite and eternal substance It sufficeth us to know that Christ's soul and body were conditioned according to the description given when he entred into his glory And thus much of the person exalted Christ who for the joy that was set before him endured the crosse despising the shame Hebr. 12.2 and is set down on the right hand of the throne of God We are next to consider Christ's exaltation the degrees of which are threefold the first degree is his Resurrection answering to the first degree of his humiliation which was his death The second degree is his ascension answering the second of his humiliation which was his burying The third degree which is the height of his exaltation is his sitting at the right hand of God opposed to the lowest of his humiliation which was his descâ—nt into hell his remaining in the state of the dead By these degrees Christ entred into his glory My text limits me to the first degree of his exaltation which is his Resurrection from the dead It was a cruel conflict that Christ had upon the crosse he had his own Father against him taking vengeance upon him for the sins of the world he had Satan against him who out of a malicious disposition plotted and attempted his ruine he had the world against him in bruing their hands and their hearts in his blood his blood be upon us and our children say the Jewes The chief Priests the Scribes the common people the souldiers bandied themselves together against the Lord and against his annointed So close was their pursuing of him that indeed he received the foile they pierced his hands and his feet with nailes and his sides with a speare in the end they ended his dayes the height of their malice But not long after he reviv'd for the third day he rose again which he did for his own greater glory for his and our enemies more shamefull overthrow and for his disciples firmer consolation This was foretold by himself this was testified by men and Angels and is beleeved that he rose the third day Our faith in this is underpropt not only by the testimony of Angels and men Luk. 24.46 but also by Scripture and Arguments Thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day By Arguments containing manifest demonstrations of the truth of his resurrection drawn from 1. His body 2. His soulâ— In that which is drawn from his dody Christ doth declare three things 1. That his body was a true real substantial and sollid dody And not framed onely in the imagination or compos'd all of an airy substance Feele and see saith he a spirit hath not flesh and bones as ye see me have 2. That his body was a humane body by shewing how that he had the true and perfect effigies and expressions or a man to be seen by the eye 3. That it was the very same numerical body which he hâ—d before by laying open to the view the grievous wounds which he suffered in his body Behold my hands and my feet that it is my self The wounds in his body discover the naked truth of his resurrection In the Argument which is deducted from his soul reunited to his body his resurrection is proved and that by the operations and works of the threefold life proceeding from the soul whereof man is partaker 1. By the works of the nutritive life in that he did eat and drink with them 2. By the works of the sensitive life his answers to his disciples giving evidences of his hearing his discerning them from others of his seeing 3. By the works of the intellective life in his discourses and explications of the profound mystery of the crosse Moreover the time when he rose was the third day He lay not dead in the grave three compleat dayes under the dominion of death for then he should not have risen till the fourth day So that he was but one day and two pieces of two dayes in the grave for he was buried in the evening before the Sabbath and rose in the morning the next day after the Sabbath The Friday evening he was buried the sunday morning he rose again which was the first day of the week and is now our Sabbath observed in memory of his glorious rising who is the Sun of Righteousness from death unto life And as in the first Day of the first World Light was commanded to shine out of darkness upon the deeps So in the first Day of this new World made new by Christ this glorious Sun after its Eclipse come to its period appeared in the brightness of his glory and gives light for ever to those that sit in darkness and dispels those clouds of obscurity that were under the Old Testament from the Christian world So long he rested in the grave as three days yet not full for a demonstraiton of the truth of his death And no longer that his body might not see corruption For had he risen presently we might doubt of the truth of his death Had he remained longer in the grave or unto the end of the world his body would according to the course of nature be corrupted and we might doubt of the truth of his Divinity which required for the manifestation of his power a quick resurrection of his body and a reuniting of the soul thereunto To confirm therefore our faith in both He rose the third day from the dead to enter into his glory As for the power by which he was raised it was not by any other than his own Though this act be attributed to the Father Act. 2.24 yet it is his power too For whatsoever is the Father's is his because He and the Father are one It was the power of his Divinity Superas evadere ad auras Hic labor hoc opus est that effected this great work Destroy this temple and within three days I will raise it again Joh. 2.19 I have power to lay down my life and I have power to take it again cap. 10.18 Secundum Divinitatis virtutem corpus resumpsit animam quam deposuerat anima corpus resumpsit quod dimiserat sic Christus propriâ virtute resurrexit saith Aquinas According to the mighty working of the Godhead his body reassumed the soul which it did resigne and the soul that body out of which it parted and thus Christ by his own proper power did rise from the dead For indeed it was not possible that he should be holden of it Act. 2.24 for then should he not enter into his glory Here come two points occasioned by these words to be treated of Viz. 1. The Necessity of Christ's Resurrection 2. The Ends thereof Of the Necessity of his Resurrection As it was necessary that Christ should
the ordinance of God for He did all things well Wherefore to shew that God keeps his word and that the truth of his promises is infallible He rose again from the dead In regard of us the end of his Rising is threefold Viz. 1. For our Example 2. For our Justification 3. For our Faith c. First for our Example tending to the information of us in the ways of righteousness in the paths of life That like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life that the body of sin might be destroyed Resurectione Domini configuratur vita quae hic geritur and that henceforth we should not serve sin Rom. 6.4.6 The Resurrection of Christ from the dead should be a pattern for us wherein there is some effective vigor to raise us from the death of sin to a gracious life The power of effecting both is in God A Dâ—o est quod unima vivat per gratiam corpus per Animam That the soul lives by grace and the body by the soul comes from God Aquinas who is the Author of life And saith Ames Christ rising from death is tum demonstratio quam initiatio as well a demonstration as the initiation or beginning of our Rusurrection by whom we pass from death unto life Secondly for our Justification They are the express words of the Apostle He was raised again for our justification Rom. 4. ult For now that he hath gotten the victory over death by reviving he applies by the vertue thereof all the benefits of the Gospel unto us to the exceeding great consolation of our souls Lastly for the establishment of our faith concerning the obtaining of life everlasting For indeed if the Head be risen the members may be sure to rise too and if the Head receive life and glory doubtless the members which have their proper dependunce of him shall receive the like perfection for a glorified Head cannot be without a glorified body Now Christ is the head of the body the Church Col. 1.18 who is the beginning the first-born from the dead that in all things he may have the preheminence Of the fulness of whose glory in the day of our perfect redemption we shall all receive a full measure For a Conclusion Communi naturae lege moriuntur homines The sons of men composed of dust and ashes die by the common law of nature Eternity is proper to another world not to this to this Inconstancie The Son of the most High himself when he became the Son of man was subjected to Mortality He pleaded no Prerogative royal to be exempted from that end which God setled in the course of nature Our times upon the Earth may be said to be lasting but not everlasting though in the hands of God Heaven decreed a period to our Lives which we cannot prevent and to which Christ at the appointed houre did submit himself with all obedience not able to avoid it Necessity was laid upon him to pay the dubt to Nature which might serve for a payment of our debt to God yet not respectu peccuti Wâ—ems Protralcture of Gods image in man pag. 43. but respectis poenae this necessity was not in respect of sin He was a Lamb without blemish and without spot but in respect of that punishmenâ— which he did oblige himself to undergo for the sins of men Est illata necessiaâ— Adamò innata necessit as nobis assumpta necessitas in Christo Necessity of death was laid upon Adam for his sin necessity of death is imbred in us and by a voluntary assumption there was a necessity of death in Christ A man willingly gives his word for such a summe for his friend but when he hath willingly given it he must of necessity pay it So Christ willingly took this debt upon him and in the fulness of time when 't was exacted paid it down even his life to God and nature But albeit he thus parted from the world yet God hath raised him up Etiam animalula quaedam typâ— Resurrectionis sunt Lavat in Job 14.12 having loos'd the paines of death because it was not possible that he should be holden of it So though the hand of fate by Natures unconfused order reduce us to our first principles yet shall we rise again by the mighty power of our eternal Maker The Judge of all the word hath appointed a day wherein to judge the world to which all must rise And as all must die and after death come to judgment so Christ was once offered to bear the â—ius of many and unto them that look for him shall be appear the second time without sin unto salvation THE BLESSED AMBASSADOR OR THE Best sent into the Basest GALATH. 4.6 And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father GODS love wherewith he hath embrac'd the sons of men in his onely Son is of such large extent as cannot be limited as cannot be measured the breadth and length and depth and height thereof Eph. 3.18 19. doth passe our knowledge Doth passe our finding out The length the breadth the depth of the earth the sea the heavens Mathematicians by their speculations do conjecture but the love of God the most ingenious and judicious cannot it so exceeds so much as conjecture much lesse perfectly know because infinite Would a man part with his only son and alone darling and he content he should die a most ignoble and ignominious death to ransome his servants his cantives his slaves rebels that would cut his throat I cannot be perswaded the world affords such a man such a Phenix there was but one in all the world Abraham found willing to slay his son to rip up his bowels that spruug out of his own when God commanded it Yet the Lord of heaven and earth whose mercies are over all his works sent his only Son to save sinners to dye that by his death we may live Though servants Cantives slaves rebels yet by his Son made Kings Priests Prophets sons and heirs of an eternal inheritance O the depth the height and length and breadth of Gods love He sent his Son forth from him to bring us to him he freely gave him to redeem us from the insulting power of Sathan from the captivity and dominion of sin from the oppressing tyranny of the world to bring us into the glorious liberty of the Sons of God This liberty this sonship is obtained by faith for to as many as beleeve in his name hath he given power to become the Sons of God All ye then that beleeve are no more servants but sons not sons of wrath but sons of God not sons by nature but sons by grace And because sons behold the Lords bounty is enâ—arged toward you the treasures of his graces are open for you the store-house of his riches is
warfare and fight the combates of Jesus Christ all that maintain the profession of the truth in sincerity and uprightnesse of heart all that with hearty resolutions begin and prosecute the ruine of the Romish Synagogue the dissolution of their superstitious worships wheresoever within the limits of their jurisdiction Of this order are all those Christians that beholding their sins lay hold on Christs merits and Gods mercy by an unmovable faith for this hold is taken by the strength of Gods Spirit wherewith he doth endow us Of this order are all those who resist the temptations of Satan the provocations of the flesh the alluring vanities of this perishing world these are all vanquisht by the power of the most high that rules in our hearts Of this order are all those who are content to sacrifice their lives for the Name of Christ that so they may be found in him stout hearts have they and full of spirit that spurn at the present pleasures and commodities dignities of this world and are content to part with all hopes of these and all that he hath for the glorious hope of eternal life purchased unto them with the precious blood of the Son of God Such a spirit as this no worldling can be partaker of and such a spirit as this we read to have been in Martyrs even at the stake To conclude this point Of this order are all such as in their greatest necessities and most desperate extremities acknowledge and rely on the gracious protection and fatherly Providence of Almighty God who against all hope rest in hope which is as much as one saith as for a man to shake the whole earth and is as hard a work Hence by reason that the Spirit doth communicate this strength unto us he is called the Spirit of strength thus his strength is shewn in our weaknesse Isa 11.2 whereby great and difficult matters beyond expectation or the reach of our nature are brought to passe All these are sufficient restimonies whereby we may undoubedly and safely conclude that where they are to be found Gods Spirit it is to be found God hath sent forth the Spirit of his Son into their hearts Wherefore my dearly beloved into whose hearts the Spirit of God hath entred make it appear by his holy conversation that he is in your hearts if ye live in the Spirit Gal. 5.25 ye must walk in the Spirit if by the potent operation of the Spirit ye berdead unto sin and raised up unto newnesse of life you must expresse it by serving in holinesse and righteousnesse before him all they dayes of your life it cannot be said flatly there is any life in him in whom there is no expression of life so unlesse you forsake and abandon your wayes of wickednesse your adultery your pride your extortion your grinding of the faces of the poor by your oppression your cheating your bribery your riot your unjust dealing and whatsoever Gods pure eyes cannot endure to behold by hearty and unfained repentance and sincere obedience unto all that God commands it cannot be truly affirmed that the Spirit of God is in your hearts or that he hath as yet breathed upon you the breath of supernatural or spiritual life Vita animalis probat animam esse in corpore vita spiritualis spiritum in anima Your natural life is an infallible demonstration of the soul's presence in the body your spiritual life of the spirits presence in the soul As they that have no soul have no natural life so they have not spiritual life that have not the Spirit Let therefore your life be such as that all may take notice of what spirit ye are and that the Spirit is in your hearts that so you by your works and others by your example may glorifie your Father which is in heaven Again 1 Thes 4.4 7. if any of you be perswaded of the Spirits dwelling in your hearts let it be your principal care to possesse your vessels your hearts in sanctification unto the Lord for God hath not call'd you hereby unto uncleannesse but unto holinesse Christ could not endure in the Temple of God profane Merchants that defiled it Remember that ye are the temples of God and if any man desile the temple of God 1 Cor. 3.17 Justitiâ verccundia observantia legum communitum Contra Aristog him shall God destroy for the temple of God is holy which temple ye are Demosthenes could say That mans heart was Gods best temple Cleanse therefore your souls from all pollutions of sin that ye may be fit to receive and entertain the Lord of glory If an earthly Prince were to come and lodge in your houses what labour would you take to sweep them clean What provision would you make for him What care would you have of ordering all things decently that your houses may be answerable to his slate And shall your care and provision be lesse in entertaining the King of heaven Let it not be said of you but purifie your hearts and the King of glory shall come in and abide with you to the end of the world Cast off all the works of uncleanness that ye may be blameless in the sight of God Saint Paul biddeth us not to grieve the holy Spirit that is Delicata res est Spiritus Dei Ephes 4.30 seeing that he is pleased to tak up his habitation in us we ought not in any case by our sins to disquiet and vex him but with an awful reverence shew him all service and dutiful respect lest by abusing our selves we make him to depart from us and unclean spirits come in his roome The graces of the Spirit are likened to sparks of fire which a little water may soone quench take heed that ye quench not the Spirit in you by drinking up iniquity like water for hereby as ye deprive your selves of the Spirit so of all spiritual blessings and heavenly comforts which redound unto us by his comfortable fellowship by which as we are guided into all truth in this life so after this life go into the joyes of our Master which is in heaven When I do seriously consider with my selfe the great love of God extended without all desert unto the sinful sons of men I am carried away with a strong admiration thereof I see men plung'd in the depth of misery I see God viewing them in the height of mercy the extremity of our misery moving God to pity Our captivity unto Satan had been endless had not God of his infinite goodness sent forth his Son to bring us forth We were for ever sold under sin without redemption had not God sent forth his Son to redeem us to have bought us with his precious blood Sin and Satan had made us their servants their slaves eternally had not God in the fulness of time sent forth his Son that by him we might receive the Adoption of sons Thus of Captives of bondslaves of servants to our
would not stick to exact the thing promised therefore whensoever God makes a promise either to King or people they must not be so coy as not to take hold of it and to challenge God of his promise For he promiseth to the end they should remember him and thereby he them Fear not then it is his delight Again Gods promise is the strongest argument a man can use it is a sign of an invincible faith to apply it the remembrance whereof should drive us to God And is the best comfort to a Christian man in this life It was here Solomons chiefest joy which made him come thus to God Lord remember David It should seeme by this speech that God was asleep or forgetful of his promise But the speech is not proper for he that keepeth Israel doth neither slumber nor sleep Psal 121.4 God cannot be said to remember or forget properly but by a metaphor not Theologicè but Oeconomicè as the Fathers speak or per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Logicians call ambignum ex analogiâ conceptus because we cannot otherwise conceive by reason of our natural imbecillity God is said then to remember when he shews himself to have a respect unto us for his promise sake So Tremelius expounds it Tremel demonstra te meminisse Lord declare by a plain demonstration that thou forget'st not thy promise made to thy servant David by performing it or being as good as thy word in me I will not enter into any Philosophical speculation concerning this And what should he remember Aâ—â— Vt impleatur quod promisit saith Austin To whom promised To David Lord remember David That is that he would fulfil in him what he promised to David his father that his seed should sit in his throne for ever that he should plant his Church and true worship there and dwell among them that the ministery should be pure and powerful the arme of God to salvation that he would give them food sufficient that the glory of his Kingdom should never come to decay This is the Summa totalis In these words we may perceive as in a Perspective-Glasse who it is that is the first raiser of a State and who the puller down States are not guided by blind fortune as the Poets feign nor by Angels appointed thereto in every Kingdom as the Platonists imagine nor by the Starres as some Star-gazers affirm but God alone guides all by his Providence The heavens doth rule saith Daniel by a Metommy of the subject for the adjunct Dan. 4. None can stay his hands or say unto him What doest thou saith Nebuchadnezzar A lesson for Kings and Magistrates that they sollicite none but God for the welfare of Church and Common-weale as here Solomon did But what is this all No they must do it of necessity therein to acknowledge his Supremacie and their Allegiance but this I toucht already They must also have as great care of Religion as of the Commonweale and more for that was the end why Commonweales were ordained without the Commonweale will but be a common poverty it is the soul of the Politick State it gives life unto it Whereupon it being without Religion is compared to a dead body without a soul but both being joyned together the one may say of the other Parsque tui latitat corpore clausa meo Both must be minded as in promise here meant by David So in Prayer Solomon is our example And as their care for the planting of Religion must be great so must they have a watchful eye for the peace of Jerusalem they shall prosper that love thee Lastly they must commit all to God Trust in the Lord with all thine heart and lean not to thine own understanding Prov. 3.5 Victo iâ— mihi crede non hominum disciplinis aut industriá comparatur sed Dei O.M. benignitate arbitrio c. Ferdinand K. of Arragon He is the Watchman of Israel he it is that in the night and in the day discovers all plots and conspiracies that bringeth the rebellious to confusion It is he that giveth salvation unto Kings Psal 144.10 Thus they may assure themselves that if God be on their side they need not fear what man can do unto them If they cast their care upon the Lord he will care for them This was Solomons way to the throne when as he said Lord remember David Now let us come to know what David was in himself without any respect to the promises He was as his name imports beloved amiable or a friend true indeed for he was the beloved of the Lord for God was with him he was the son of Jesse Ruth 4.22 by profession a Shepherd but chang'd from a Shepherd to be King of Judah 2 Sam. 1.4 King of Israel cap. 5.3 God we see hath not respect of persons outwardly he chooseth poor David before any in Israel to be King for thus saith the Lord to Samuel Arise anoint him this is he 1 Sam. 16. David provided Ministers to serve the Lord 1 Chron. 16.4 He provided matter for the building of a Temple he appointed Solomon to build because God did for bid himself 1 Chron. 22.3 He gave Solomon the pattern and sound out the place 2 Sam. 5. He followed the Lord with all his heart 1 Kings 14. save in the matter of Vriah cap. 15. These are parts of the Acts and Monuments of David Thus we see Gods love to David and Davids zeal to Godward he did as much as he could more if he could do he would have done God denied David would not resist A doctrine for Kings and Governours not to counter-check Gods commands And when he heard he should not do it he sate not idle as many would have done but prepared materials for the building Let all of all degrees learn hence to provide all things for the setting forward of a good work What work better than the building of a house for God wherein to call on his name But in this age men scarce vouchsafe to repair nay some rather have pulled down and instead thereof erected stables Which indeed hath proved the way to bring an old house on their heads Contrary to this was Davids practice therefore saith Solomon Remember David or thy promise made to David my Father It follows and all his afflictions Some translate these words cum totâ or cum omni afflictione ejus some adâ— and and then we read it thus as in our Bibles And all his afflictions The reason of this diversity lies in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes beareth the force of the Article of the Accusative case and then they adde and to make up a perfect sentence it is called by the Grammarians Asyndeton when a conjunction is wanting Sometime the force of the Proposition cum then Remember David with all his afflictions the matter is indifferent the sense is the same There is a greater difference
Tree the skin from the flesh or the flesh from the bones Deus intimior nobis intimo nostro He is nearer to us than we are to our selves though we see him not Gen. 28.16 1 Kings 20 28. Surely the Lord is in this place and I knew it not The Lord is God of the Hills and of the Valleys Am I a God at hand saith the Lord and not a God afar off Jer. 23.23 Whither shall I go from thy Spirit or whither shall I flee from thy presence If I ascend up into Heaven thou art there if I make my Bed in Hell Psal 139.7 8 9 10. thou art there if I take the wings of the Morning and dwell in the uttermost parts of the Sea even there shall thy hand lead me and thy right hand shall hold me Acts 17.27 He is not far from every one of us Of Gods Immutability God is only unchangeable by Reason his Essence is every way infinite and can no way move or change but is what he is alwayes the same If he were any way changed it were for better or worse but not to be worse for then he should pass from perfect to imperfect and cease to be God nor to be better for then formerly he was less perfect and so not God Men are mutable and there 's little hold to be taken of what they say of many it may be said as Tertullian of the Peacock All in changeable Colours As Aeneas Sylvius said of Italy Novitate quâdam nihil habet stabile there 's no taking their words But God and all that is in God is unchangeable for this is an Attribute that like a silken string through a Chain of Pearl runneth through all the rest his mercy is unchangeable it endureth for ever so his counsel mutat sententiam sed non decretum he may change his sentence the outward threatning or promise but not his inward Decree he may will a Change but not change his Will And whereas God is said to repent it is after another manner than man repents Repentance with man is the changing of his Will Repentance with God Aliud est mutare voluntatem aliud vâ—lle mutationem Aquinas is the willing of a change It is mutatio rei non Dei effectus non affectus facti non consilii Gods Repentance is not a change of his will but of his work It noteth only saith Mr. Perkins the alteration of things and actions done by him and no change of his Purpose and secret Decree which is immutable What he hath written he hath written as Pilate said peremptorily there 's no removing of him So his love is immutable his heart is the same to us in the diversity of outward conditions we are changed in estate and opinion but God he is not changed 'T is true Job saith Thou art turned to be cruel Job 30.21 Brentius but he speaketh only according to his own feeling and apprehension Mutatus es mihi in tyrannum Thou art turned Tyrant towards me so Brentius rendreth it But this was out of the vehemency of his pain and the sense of his flesh which should have been silenced and faith exalted which would have told him Psal 119.75 That in very faithfulness God afflicted him that he might be true to his soul Hence we may plainly perceive the more mutable we are the less we are like God God is immutably holy but we have an heart that loves to wander He is alwayes the same but we are soon removed soon shaken in mind whirried about with every blast blown down with every temptation which should make us loath our selves for our own fickle purposes and changeable resolutions But the more we do continue in the good we have learned and been assured of the more we do resemble the divine perfection Let us go to him also to establish and settle our spirits God that is unchangeable in himself can bring us into an immutable estate of grace against which all the gates of Hell cannot prevail There be not quiet till you have gotten such gifts from him as are without Repentance the fruits of Eternal grace and the pledges of Eternal glory And carry we our selves to him as unto an immutable good in the greatest change of things see him alwayes the same when there is little in the Creature there is as much in God as ever Yea and let us grow up in the Image of God here and get good evidences from Heaven where we shall by God be made immutable too though by grace only and dependency of gift and have the Image of God perfectly restored unto us and be unchangeable in body and soul And let us hasten our selves hence in holy desires being in the midst of so many changes in this life wherein we are subject to so many alterations I am that I am I am hath sent me unto you Exod. 3.14 The strength of Israel will not lie nor repent for he is not a man that he should repent 1 Sam. 15.29 Psal 89.34 Ps 102.26 27. Mal. 3.6 My Covenant will I not break nor alter the thing that is gone out of my lips They shall perish but thou shalt endure yea all of them shall wax old like a Garment As a vesture shalt thou change them and they shall be changed But thou art the same and thy years shall have no end I am the Lord Jam. 1.17 I change not The Father of Lights with whom is no variableness neither shadow of turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Goodness of God Bâ—nitas Dei est quâ Deus in se maximè perfectus appetibilis omniumque extra se appetibilium bonorum causa est Psal 119.68 Goodness referred to God is that property in God whereby he is in himself most good and communicateth his good things to others God and wicked men are like unto true and counterfeit money the one seem to be good but are not the other both seems and is good Phocian was sirnam'd Bonus but what was his goodness more than a silver sin God is good Originally others are good by participation only There is none good but one Matth. 19.17 Psal 119.68 Psal 34.8 Rom. 11.22 that is God Thou art good and doest good O taste and see that the Lord is good Here let it be noted that both goodness and severity are attributed to God yet there are not two things much less two opposite things in God who is a simple Essence They are the same in God opposed not formally but in regard of the effect as is the same heat of the Sun which hardens the clay and softens the wax God hath revealed himself to be both merciful and just Separate not these things which God hath joyned but joyntly consider of them and it will help against two dangerous temptations viz. 1. Despair and 2. Presumption which are the two Arms of the Devil whereby he gathers up
3. q. 26. art 1. Simpliciter perfectivè yet the Angels and Saints also must be our Mediatours dispositive ministerialiter They are much beholden to this distinction of principal and ministerial Some unskilful Physicians give one drink or one medicine for all diseases so these men apply this distinction of Principal and Ministerial to salve up all soars among them Christ is the chief Head of the Church the Pope is a ministerial head under him So Christ is the Principal Mediatour Angels and Saints are Ministerial Yet if a woman should hear she had a chief husband and a ministerial husband she could hardly endure it They might as well say there is one principal God but many ministerial Gods under him as to say there is one chief Mediatour and many ministerial The Mediatour between God and man Confes l. 10. cap. saith Austin must be both God and man He must have Aliquid simile Deo aliquid simile hominibus that he may mediate between them both If he were only man he could not go to God if he were only God he could not go to man As for Angels they be neither God nor man therefore they cannot be our Mediatours As for the Saints in Heaven they be half-men they have souls but as yet they have no bodies and they are not God therefore they cannot be our Mediatours Nay properly to speak the Holy Ghost the third person in the glorious Trinity cannot be our Mediatour for though he be God yet he is not man much less can the Angels or Saints be our Mediatours Besides the Mediatour of the New Covenant hath established the Covenant with his blood It is Christ alone that by the blood of his cross hath set at peace all things in heaven and in earth And no Testament is of force without the death of the Testatour Let them prove that any died for us besides Christ and then we will acknowledge other Mediatours As he trode the Wine-press alone so he is Mediatour alone It is Sacriledge to adjoyn others to him Therefore as he took the pains alone so let him have the honour alone Moreover Christ is Mediatour not only of Redemption as the Papists grant but of Intercession also of which in due place He being so near us in the matter of his Incarnation will never be strange to us in the business of Intercession Christ then being the sole Mediatour Let us not cry with those Idolaters O Baal hear us But ask the Father in the Sons name and say O Christ hear us Who prevails more with the King than the Kings Son Let us not leave the Son and go to Servants For there is one God and one Mediatour between God and men 1 Tim. 2.5 the man Christ Jesus Of Christs Kingly Office THE name Christ doth belong to our Saviour by special excellency he being as none else ever was a King a Priest and a Prophet The works of Christs Mediation Dr. Reynolds were of two sorts 1. Opera Ministerij works of service and ministery for he took upon himself the form of a servant and was a Minister of the Circumcision 2. Opera potestatis works of Authority and Government in the world We must here again distinguish saith that reverend Author between Regnum naturale Christs natural Kingdom which belongs to him as God coessential and coeternal with the Father and Regnum Oecononicum his Dispensatory Kingdom as he is Christ the Mediatour which was his not by Nature but by Donation and Unction from his Father that he might be the Head of his Church a Prince of Peace and a King of Righteousness unto his People In which respect he had conferr'd upon him all such meet qualifications as might fit him for the dispensation of this Kingdom For God prepared him a Body Heb. 10 5. or a Humane nature Not an aëry or Phantastical body as some Hereticks dreamed but a body in all substantial things like to ours differing only in one accidental thing and that is sin And God ordained him a soul too The Deity did not supply that office as Apollinaris did imagine Col. 2.9 And besides by the grace of Personal Union caused the Godhead to dwell bodily in him He anointed him with a fulness of his Spirit Plenitudo vasis fontis Joh. 3.34 not with the fulness of a vessel such as the Saints had a fulness for themselves only But a fulness without measure which hath a sufficient sufficiency and redundancy for the whole Church He did by Solemn promulgation proclaim him King unto the Church This is my beloved Son in whom I am well pleased hear ye him He hath given him a Scepter of righteousness Psa 45.6 Rev. 1.16 Psal 2.9 and hath put a sword in his mouth and a rod of Iron in his hand He hath honoured him with Embasladors to negotiate the affairs of the Kingdom 2 Cor. 5.20 Which shews that Ministers are Sacred persons not to be violated upon pain of Gods heavy displeasure Do my Prophets no harm He hath given him the souls and consciences of men Psal 2.8 Joh. 17.6 even to the uttermost parts of the earth for the territories of his Kingdom The Object of Christs Kingdom of Grace are all Nations He hath given him power concerning the Laws of his Church Rom. 3.27 A power to make Laws the law of faith To expound Laws as the Moral Law And to abrogate Laws as the Law of Ordinances He hath given him power of judging and condemning enemies Joh. 5.27 Luke 19. â—7 Lastly He hath given him a power of remitting sins and sealing pardons And all these royal Prerogatives belong unto him as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well Man as God Mat. 9 6. Joh. 20.23 Whence we may note That Christs Kingdom belongs to him not by usurpation intrusion or violence but legally by order decree and investiture from his Father And as he came rightly by it so also his government is not with rigour but righteousness Therefore let us submit to his government and though we be within the Walls of the Church yet let us not flatter our selves in our sins thinking for all this that Christ will be merciful unto us for his Scepter is a Scepter of righteousness he must punish sin wheresoever he finds it Yet have I set my King upon my holy hill of Sion Tell ye the daughter of Sion Psa 2.6 Mat. 21.4 Psal 2.12 Behold thy King cometh unto thee Kiss the Son Of Christs Priestly Office Sacerdos sacer dux docens orans offerens Q. habens sacram dotem Not a name of reproach and contempt but of exceeding great honour in the book of God There was a worthy and glorious Priest-hood in time of the Law there was an high-priest in goodly apparel clothed with a white linnen Ephod that had a Miter on his head a fair breast-plate on his breast on which was written the names of
consolat Abite malâ— cupiditates ego vos mergam ne ipse mergar à vobis But it was indeed for a name as Hierom rightly judgeth calling him therefore Gloria animal popular is aurae vile mancipium a vain-glorious fool However let us make God our chief treasure A friend of Cyrus being asked Where his treasure was Answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Cyrus is my friend Let us answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where God is my friend Whoever hath the Lord for his portion the lines are fallen unto him in pleasant places he hath a goodly heritage He will be all that heart can wish or need require Surely there is a vein for the silver and a place for the gold Job 28.1 2. Psa 17.14 Job 22.25 where they find it Iron is taken out of the earth and brass is molten out of the stone Whose belly thou fillest with thy hid treasure The Almighty shall be thy gold Fountains and Rivers Aristotle assigns this as the cause of the perennity of them â— of their Beginning and Original viz. That the Air thickned in the earth by reason of cold doth resolve and turn into water c. But a greater than Aristotle notwithstanding Averroes his excessive commendation of him Solom viz. That there was no errour in his Writings c. gives us his opinion as it was likewise the opinion of the Ancient Philosophers viz. That they come from the Sea through the Pores and passages of the earth where they leave their saliness behind them Thus God doth by certain issues or vents send forth the waters of the Sea which here and there break out in springs that men and other earthly creatures might have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pindarus stileth it for the satisfying of their thirst Rona à tergo formosissima and for other necessary uses A great mercy the want would more shew the worth All the Rivers run into the Sea Eccl. 1.7 yet the Sea is not full unto the place from whence the Rivers come thither they return again Ad locum unde excunt flumina Psa 104.10 11 revertuntur ut iterum fluant Vulg. He sendeth the springs into the Valleys Which run among the hills They give drink to every Beast of the Field the Wild Asses quench their thirst Fruits Alma Parens tell us Quaelibet herba Dâ—â—m affords all things necessary for man and beast Ad esum ad usum both for food and Physick and both these before either man or beast was created Sing we Hoc mihi pro certo quod vitam qui dedit idem Et velit possit suppeditare cibum Green herbs was a great dish with the Ancients Aristippus told his Fellowphilosopher who fed upon them If you can please Dionysius you need not eat green herbs He presently replied If you can eat green herbs you need not please Dionysius These are called precious fruits Deut. 33.14 and Jam. 5.7 both because they cost hard labour to the husbandman for that is required as well as rain and dew promised And because they are choyce blessings of God for the sustentation of life Diogenes justly taxed the folly of his Countreymen quòd res pretiosas minimo emerent venderentque vilissimas plurimo because they bought precious things as Corn very cheap but sold the basest things as pictures statues c. extream dear for the life of man had no need of the one but could not subsist without the other Let us take heed of undervaluing the food of life and spending money for that which is not bread Isa 55.2 And God said Gen. 1.11 12. Let the earth bring forth grass the herb yielding seed and the fruit-tree yielding fruit after his kind Whose seed is in it self upon the earth Cap. 1.29 30. and it was so And the earth brought forth grass and herb yielding seed after his kind and the tree yielding fruit whose seed was in it self after his kind and God saw that it was good And God said Behold I have given you every herb bearing seed which is upon the face of all the earth and every tree in which is the fruit of a tree yielding seed to you it shall be given for meat And to every beast of the earth and to every fowl of the air and to every thing that creepeth upon the earth wherein there is life I have given every green herb for meat and it was so He causeth the grass to grow for the cattel Psa 104.14 and herb for the service of man that he may bring forth food out of the earth Worms In the earth are worms housed A worm is one of the meanest creatures and therefore to shew what a poor thing man is he is twice in one place compared to a worm Job 25.6 Thus Christ also bespeaks himself when he took our nature Psal 22.6 Man may be said to be a worm in several respects Look upon him 1. In his original and constitution he is from the earth as the worm is 2. In his natural state and condition he liveth upon the earth and earthly things as worms do 3. Because subject to danger every foot may crush him 4. Because unable to resist or make defence unless the Lord be his shield and a defence to him round about 5. Because he must shortly return into the earth and when he comes to the grave it will be worm to worm Mihi experto credite saith Aug. Believe me who have made trial of it Open a grave and upon the dead mans head you shall find toads leaping begotten of his brains upon his loins serpents crawling begotten of his raynes in his belly worms abounding arising out of his entrails Behold what we now are and what we shortly shall be Behold the Original and filthiness of sin The best are but worms-meat the worms shall cover them who haply were once covered with costliest cloathing Mark 9.44 But take heed of that Worm which never dieth for as out of the corruption of our bodies worms breed which consume the flesh so out of the corruption of our souls this never-dying worm This worm say Divines is a continual remorse and furious reflection of the soul upon its own wilful folly and now woful misery Oh consider this before thy friends be scrambling for thy goods worms for thy body and Devils for thy soul Go not Dancing to Hell in thy Bolts rejoyce not in thy Bondage as many do to whom the preaching of Hell is but as the painting of a toad which men can look on and handle without affrightment I have said to corruption Thou art my father to the worm Thou art my mother Job 17.14 and my sister Mandrakes Before I had passed plants I should have mentioned one strange one in Scripture called Mandrake of which here a word It is a kind of herb whose root hath the likeness of a man The fruit of the root called Mandrake Apples have
which the former was a dark shadow is the third Heaven which for the fulness of pleasure and joy is so called Hierom comforting a young Hermite bade him look up to Heaven Paradisum mente deambulare to take a few turns in Paradise by his meditations assuring him that so long as he had Paradise in his mind and Heaven in his thought Tamdiu in eremo non eris He should not be sensible of his solitariness To him that overcometh will I give to eat of the tree of life Rev. 2.7 which is in the midst of the Paradise of God Of the Sea Sea THE Sea is the seat and source of waters Mare quast amarum because the Sea-water is bitter and salt There are three things in it specially considerable viz. 1. The turbulency of it so stormy and turbulent that it threatneth to overwhelm all To overwhelm the ships sailing upon it to overwhelm the dry land encompassing of it and it would do both if God did not bound it saying Hitherto shalt thou come but no further here shall thy proud waves be stayed Did not God put an everlasting Law upon it it would be lawless 2. There is a wonderful capaciousness in the Sea the water they say is ten times bigger than the earth the Air ten times greater than the water and the fire than the Air. It is so big and broad so extensive and vast that it takes in all the waters that come off the land into its bosome and yet feels no access 3. The Sea is of mighty strength Though we say Weak as water water is a weak element in one sense yet in another water is a strong element so strong that it bears down all before it and bears all the storms that rage upon it Canutus confuted his flacterers who told him that all things in his Dominions were at his beck and check by laying his command on the sea to come up no higher into his Land but it obeyed him not Illi rebor as triplex Circa pectus erat Horat. Od. 1.1 3 Virgil. qui fragilem truci Commisit pelago ratem Primus nec timuit praecipitem Africum c. Tollimur in Caelum curvato gurgite Gen. 1.10 iidem Subduct â ad manes imos descendimus undâ Hence some have doubted whether Mariners were to be reckoned amongst the living or the dead But wisely said he Qui nescit orare discat navigare He that cannot pray let him go to Sea and there he will learn And the gathering together of the Waters Gen. 1.21 called he Seas Fish The power of God is great in forming the fishes of the Sea Especially if we consider three things about them 1. Their number Inter omaes bestias nibil est faecundius piscibus igitur tranâ—fertur ad multiplicationâ— immensum as tous they are infinite Therefore how emphatically is their encrease exprest When God created them it is said The Waters brought forth abundantly No sort of creatures that multiply so fast as fishes Who is able to report the number of these Sea-inhabitants 2. If we consider their various kinds Naturalists observe that there is no creature upon the earth but hath as I may say its representative in the Sea besides those that have nothing like them on the earth 3. Many of these inhabitants of the waters are wonderful for the vastness and greatness of their bodies The greatest of all living creatures are in the Sea We will only instance in the Leviathan unto whom the Elephant is little Pliny tells of one taken that was 600. foot in length and 360. in breadth Plin. lib. 32. cap. 1. when they swim and shew themselves above water Annare insulas putes saith the same Author you would think them to be so many Islands so many Mountains saith another who also addeth that when they grow old they grow to that bigness and fatness that they keep long in a place Insomuch as ex collectis condensatis pulveribus frutices erumpere cernantur the dust and filth gathered upon their backs seems to be an Island which while shipmen mistake and think to land at they incurre a great deal of danger The great and Wide Sea wherein are things creeping innumerable Ps 104.25 26. both small and great beasts There is that Leviathan made to play therein Ships The use of ships was first shewed by God in Noah's Ark whence afterwards No art which helps more to enrich a Nation Audax Japeti genus Japhets off-spring sailed and replenished the Islands Of the Low-Countrey-men it is said Peterent Coelum navibus Belgae si navibus peti posset A ship is a fabrick for the Sea a house upon the Sea a moveable house and as it moveth variably so it moveth swiftly the inconstancy of the winds makes the motion of the ship unconstant and the strength of the winds makes the motion of the ship swift Whatsoever they do who are within the ship the ship moves on if they prepare it for motion Labitur uncta vadis abies Virgil. The ship seems willing to be at the Haven as soon as may be Let our souls be like a ship that is made little and narrow downward but more wide and broad upward Let them be ships of desire hasting heaven-ward and then let our days pass away as they can we shall be but the sooner at home Mortality shall appear to be no small mercy There go the ships They that go down to the Sea in ships Psa 14.26.107.23 24. that do business in great waters These see the Works of the Lord and his wonders in the deep c. Homo NVllum animal morosius est nullum majore arte tractandum Senec. quà m homo Nay which is worse Homo homini lupus homo homini Daemon Therefore saith David Let me not fall into the hands of men as though they were like Cadmus souldiers ad internecionem nati Yet man is magnum miraculum mundi Epitome imaginis image Imago mundi in corpore Dei in animâ In mans composition there is a shadow of the Trinity for to make up one man Ea fere bominum natura 〈◊〉 omnes sua mirentur aliena despiciant Julian there is an elementary body a divine soul and a firmamental spirit Here is the difference in God there are three Persons in one essence in us three essences in one person So in the soul there is a Trinity of powers vegetable sensitive and rational The former would only be the second be and be well the third be well and be for ever O excellent Nature in which Cabinet ten thousand forms may sit at once Vocabulum Homo est duorum substantiarum fibula Man is a heavenly thing for his soul though earthly in regard of his body Man being Lord of these graces should sit no longer in the vale of tears but ascend the Mountain of glory he should fly to the Trumpet calling to
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 pâ—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 quà m 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
Actus voluntatis à voluntate producitur sed à ratioue suadetur Vives l. de anima is unto the will and affections as the eye to the body the Captain to the soldiers the Pilot to the ship the eye be dark the body walks blindly if the Captain be ignorant the soldiers march disorderly if the Pilot be unskilful the ship sails dangerously So whilst the will and affectiors do follow such a blind ignorant and unskilful guide as the natural understanding is in supernatural things how can they walk without falling march without disorder or fail without danger of drowning The actions of the Will are In civilibus libera sed non in spiritualibus velle nolle But tota voluntas aversa à Deo Phaedra confessed to her Nurse Quae lequeris vera sunt sed furor suggerit sequi pejora Senec. Scotus compares the Will of man to an Horse at liberty and the Grace of God to the Rider By mans fall the Will lost not its nature but was changed in quality Sent. l. 1. distinc 17. therefore as the Horse can run freely without a Rider so can the Will of man move freely without the assistance of Gods saving grace but 't is a wild race being unbridled But once brought to conformity by Gods Spirit directing 't is like the Optick nerves which be whole at the roots though one of the branches be perished Thy people shall be willing in the day of thy power Psal 110.3 Phil 2.13 For it is God which worketh in you both to will and to do of his good pleasure Note here that Passions are motions of the sensitive appetite stirred up by the apprehension either of good or evil in the imagination working some outward change in the body They are so called to put a difference betwixt them and the Faculties of the soul which are naturally inbred in it and betwixt the Habits which are infused and acquired and also always alike and permanent To enumerate some Love Amor est voluntariâ—s quidam affectus quà m conjunctissimè re quae bona judicatur fruandi A passion or affection in the concupiscible appetite that it may enjoy the thing which is esteemed to be good as neer as it can Austin shews when our love is inordinate thus Diligens non diligenda an t aequè diligens quod minus vel amplius diligendum est aut minus vel amplius quod aequè diligendum est contra or dinem charitatis diligit That is He that loveth things that are not to be beloved or loveth things equally which are less or more to be beloved or loveth less or more that which is equally to be beloved He loveth not as he should love Hatred Est quo voluntas resilit ab objecto disconvenienti vel ut disconvenienti A turning of the concupiscible uppetite from that which is evil or esteemed evil Opposed to Love Joy Turk hist fol. 750. A passion arising from the sweetness of the object which we enjoy It is storied of one Sinan a Jew that he was so overjoyed with the sudden and unexpected return of his son whom he had for many years before given over as lost that in embracing of him he fainted and so presently for joy died Grief A passion of the soul which ariseth from a discontment that we have received from the objects contrary to her inclination Or a natural affection whereby the heart is grieved in respect of some evil thing which troubleth us A Painter diversly and by degrees presenting the sorrow of the Parents and friends of Iphygenia when she was sacrificed when he came to her Father he painted him with his face covered as confessing his Art not sufficient to express in the visage a grief of that degree Jactant Stoici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu indolentiam And amongst the Thracians Sorrow was accounted so effeminate a passion that they adorned those Men that mourned like Women Fear A certain natural affection whereby men are stricken by reason of some dangerous and hurtful evil either true or imagined This cowardly passion when inordinate expectorates and exposes a man to many both sins and sufferings The Camelion is said to be the most fearful of all creatures and doth therefore turn himself into so many colours to avoid danger which yet will not be Anger It is a passion of the mind for wrong offered It differeth from Hatred for Anger seeks revenge sub ratione justi vindicativi but Hatred is ira invâ—terata Austin compares Anger to a more in a mans eye but Hatred to a beam Ira utendum est ut milite vel satellite non ut duce Arist Memory Memory is the Souls storehouse there we lay up observations Memoria rerum prateritarum being ararium animae There is a double act of it 1. Ut fideliter conservat 2. Vt promptè reddat and from thence we setch them out as occasions invite Our Memory naturally is like filthy Ponds wherein Fish die soon and Frogs live long Rotten stuff is remembred memorable mercies are forgotten Hence we that should be Temples of Gods praises are as graves to bury his benefits Most men write Injuries in marble Courtesies in the sand What 's bad they can retain sufficiently but in matters of God their memories serve them not Most men have Memories like Nets that let go the clear water and catch nothing but slicks and refuse stuff Or like Sieves that retain the chaff and let go the corn Or like the creature Cervarius that if he but look back forgets the meat he was eating though never so hungry and seeks for new Or Sabinus in Seneca who never in all his life could get by heart these three names of Homer Vlysses and Achilles The Cabalists until of late time wrote not but taught and learned by mouth and diligent hearing of their Rabbins committing things to memory Memory is like the leafs of books which being seldom used do cleave together The Soul should be as an holy Ark the Memory as the Pot of Manna preserving holy truths for holy uses Therefore every Scribe which is instructed unto the Kingdom of heaven Mat. 13 5â— is like unto a man that is an housholder which bringeth forth out of his treasure things new and old Conscience Conscience is Gods Spy and Mans Overseer It is called Conscientia saith Bern. quasi cordis scientia For Scientia is when the heart knows other things Conscientia quando cor novit se In Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Conscientia a joint knowledge or a knowledge with another Either cum alio that is with the High and Eternal God for none besides God and a mans own self hath an immediate knowledge of himself Or rather scientia cum alia scientia there is a knowledge whereby we know that we know and that is Conscience Damascen defines it thus It is lex nostri intellectus And certainly
respects 1. Because it is committed especially through the darkness of understanding for Sathan usually blinds the eye of Reason and Religion and makes Sin appear not in its own nature but under the name and habit of Vertue Pliny saith the Panther carrieâ—h with him a sweet scent but an ugly face That enticeth beasts after him this affrighteth them away therefore he hides his head till he have the prey within danger So the savour of sin is sweet but the ugly face of sin is not seen perfectly which makes men run into Sathans snare 2. Sin for the most part is committed in the dark 1 Thess 5.7 3. Sin is committed through the suggestion of Sathan the Prince of darkness Eph. 6.12 4. Sin is committed against God who is light and in him is no darkness at all 1 Joh. 1.5 5. Sin deserveth and endeth in utter and eternal darkness Mat. 25.30 Sin like the Crocodile slimes our way to make us fall and when we are down insidiates our intrapped life There are four steps saith Bernard that lead us to destruction 1. The dissembling of our weakness 2. The excusing of our wickedness 3. Ignorance of our sinfulness 4. And persevering in the same Sin like an old person is loth to look it self in a glass lest its wrinckles should be discovered Tres gradus peccatorum animae Chytreus de morte vitâ atern p. 18. 1. Interior cordis immundities caligo mentis impiae cogitationes affectus vitiosi non erumpentes 2. Fxterna delicta 3. Habitus sceleratè agendi usu confirmatus Long festered ulcers are beyond the possibility of cure Serò medicina paratur Cum mala per longas invaluere moras in a body wherein the humors are rank and venemous So in a soul transported from reason such a one enters into resolutions of desperate consequence and vents the poyson of malice by the pipes of his treasonable practises And where rancor and hatred is deeply rooted there is refused all means of attonement Peccatum Innocent 3. l. 2. De sacr alt Myst c. 19. 1. Fragilitatis per Impotentiam 2. Simplicitatis per Ignorantiam 3. Malignitatis per Invidentiam The Stoicks held equality of sins which may easily be proved to be erroneous 1. From the diversity of the Sacrifices under the Law which were less or more costly according to the quality of the offence Levit 4.3.23 28 32. Malac. 2.7 2. From the diversity of punishments Exod. 21.16 22.1 21.13 14. Levit. 20.10 21.9 Rev. 22.12 3. Scripture saith some are more wicked than others Jer. 3.11 Ezek. 23.11 Hebr. 10.29 Mat. 12.31 11.21 Psal 19.13 Sin then partakes of Magis and Minus There are Motes and Beams In â—áâ—em specie peccati gravius peccat fidelis quám infidelis There are funiculi vanitatis and funes peccatorum cords of vanity and cart-ropes of sin Isa 5.18 Besides the same sin may be more grievous or scandalous in one than in the other but Magis Minus non variat speciem aggravating circumstances make a gradual not a specifical difference in sin But a bad use do the Papists make of their distinction Peccatum Veniale Mortale For Franciscus à victorià writes That a Bishops blessing or a Lords prayer Austin adviseth Non despâ—cere pâ—ccâ—ta nostra quia parva sed timere quia plura Flumina magna vides parvis de fontibus orta Plurima collectis multiplicantur aquis Timenda est ruina multitudinis etsi non magnitudinis Aug. or a knock on the breast or a little holy water or any such slight receit without any other good motion of the heart is sufficient to remit a venial sin Sure I am that is an old and a true Rule Easiness of pardon gives encouragement to sin There are put in the rank of venial sins drunkenness adultery angry curses and blasphemies covetousness stealing lying cursing of Parents In a word horrible offences shrow'd themselves under this Title of venial Surely Socrates the Historian prophesied of these men I think There are some quoth he that let go whoredom as an indifferent matter which yet strive for one Holy-day as for their lives But as flies hurt the eye so little sins as we call them yea ill thoughts hurt the soul Sins of ignorance may be reigning sins Saul was a King though the Witch of Endor knew not of it And Ahab and Jeroboams wife though in disguise were Princes as well as in their Robes Yea concupiscence as a young child may be crowned in the Cradle Culpa non potest esse in re irrationali Levit. 14. But that sin will be in us while we are in this World appears by allusion to the Leprosie which having infected the walls would not be purged out till the house were demolished In sin there is 1. Titillatio 2. Consentio 3. Consuetudo Sin is so evil that it cannot have a worse Epithite given it It cannot be called worse than by its own name Sin that it might appear sin Rom. 7 13. And by the command might become exceeding sinful Vnpardonable sin Peccatum in Spiritum sanctum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 universalis à Christo i. e. voluntaria veritatis Evangelicae evidentèr cognitae renuntiatio rebellio ex odio veritatis nata conjuncta cum tyrannicâ sophisticâ hypocriticâ oppositione vel oppugnatione Buc. Non arguit aliquam dignitatem quâ personae ceterae carent sed tantum proprium officium opus peculiare ad extra quod est illuminare nos in veritatis lucem illuminatósque iter ad patrem filium demonstrare Nulla est praedicatio ei qui semel crimen sive peccatum in Spiritum sanctum commisit Potest dici de illo ut quondam de Hercule dixit Dejanira Senec. frustra tenetur ille qui statuit mori Non precandum est pro illis qui incidunt in Peccatum Spiritus sancti 1 Sam. 16.1.1 John 5.16 Therefore it is called the sin against the Holy Ghost not because it is committed against his Deity or Person as some Hereticks have done which denied the Holy Ghost to be God and no subsisting person by himself but because it is committed against the office of the Holy Ghost which is to reveal the mysteries of God to us Hebr. 6.4 cap. 10.26 27. It is said to be unpardonable If they could repent God cou'd no more deny pardon than he could despise the woâ—kings of his own Spirit not because it is greater than Gods mercy or Christs merits But by a just judgment of God upon such sinners for their hateful unthankfulness in despising his Spirit Whence follows an impossibility of Repentance and so of Remission And such a desperate fury invades these men that they maliciously resist and repudiate the price of Repentance and the matter of Remission the precious blood of Jesus Christ whereby if they might have mercy yet they would not But continue raving and raging against both Physick
in terrâ Creator coeli creatus sub coelo being the Child of Mary sine quo pater nunquam fuit sine quo mater nunquam fuisset So that as David sang This is the day which the Lord hath made we may say This is the day wherein the Lord was made we will rejoyce and be glad in it This was that Holy that Stone cut out of the mountain without hands that Flower of the field growing without mans labour When the fulness of the time was come God sent forth his Son made of a woman Gal. 4 4. Joh. 1.14 1 Tim. 3.16 And the Word was made flesh and dwelt among us God was manifesi in the flesh Passion It was a great kindness which Abraham shewed unto Lot when he hazarded his own life and the lives of his family to recover him out of the hands of Chedarlaomer But not comparable to that kindness which our Kinsman the Lord Jesus shewed us when he gave his life to deliver us from the hand of our enemies Mortuum Caesarem quis metuat Sed morte Christi quid efficacius If Caesar he once dead who will â—ear Christ even when dead is terrible to his enemies Nothing more effectual than his death By suffering death he destroyed him who had the power of death When he was condemned of man he condemned sin that it should not condemn man Passus est ut infirmus operatus ut fortis Aug. He suffered as a weak man but wrought as a strong one As the Serpent without life erected in the wilderness overcame the living serpents that stung Israel So the Lord Jesus by suffering death slew that Serpent that living in us had stung us to death Sanguis ejus effunditur Patre ordinante filio volente Spiritu sancto dante Gorran Judâ tradente Judaea procurante Pilato judicante Gentili exequente The High Priest under the Law as he was a type of Christ in sundry respects so likewise in his death He who killed a man negligently fled to the City of refuge and stayed there until the death of the High Priest and then he was free Jesus Christ by his death frees us and sets us at liberty One saith Christ continued in his torment twenty hours at the least Others say Sedul Homâ— â— that he was so long on the Cross as Adam was in Paradise in pleasure Origen de morte magni Regis The Theeves fared better on their Crosses than Christ on his for they had no â—rrision no superscription no taunts no insultations they had nothing but pain to encounter but death to grapple with but he death and scorn Pro servis dominus moritur pro sontibus insons Pro aegroto medicus pro grege pastor obit Pro populo rex mactatur pro milite ductor Pro opere ipse opifex pro homine ipse Deus As Eve came out of Adams side sleeping so the Church is taken out of Christs side bleeding Vt effundatur sanguis Christi ne confundatur anima Christiani A flux of blood in the head is stanched by opening a vein in the foot But here to save all his members from bleeding to death blood must be drawn from the head Which of Christs senses was not a window to let in sorrow He sees the tears of his Mother hears the blasphemy of the multitude is put to death in a noisom place to his scent his touch felt the nails and his taste the gall a reed for reproach is put into his hand a diadem in scorn is set upon his head his head harrowed with thorns his face of whom it was said Thou art fairer than the children of men is all besmeared with the filthy spettle of the Jews those eyes clearer than the sun are darkned with the shadow of death those lips which spake as never man spake are now drenched in gall and vinegar Nam cum mortis aculcum non possit accipere natura deitatis noscendo tamen sâ—scepit de nobis quod pati posset pro nobis Leo. Serm. 8. de Pas Hoc primum tormentum magnum mysterium quod passibilis factus est Hillar de Trin. l. 10. Christi humilitas est nostra sublimitas Christi crux nostra victoria Christi patibulum noster triumphus Orig. Hom 8. L. 9. and those feet that trampled on the Powers of darkness are now nailed to the footstool of the Cross Though Christ were both God and Man yet he suffered not in his Divine but in his Humane nature which may be thus illustrated 1. A Man we know consisteth both of soul and body and yet when he is dead we do not understand it of his soul for that cannot die but his body only 2. Thus The Sun shines on a Tree the Carpenter cuts down the Tree but wounds not the Sun 3. Or as the two Goats mentioned Levit. 16. the one is slain but the other escapes so of Christ in his two natures God the Creator suffers in the flesh that the flesh of the creature should not suffer for ever God himself reconciled the world unto himself God himself became Mediator God himself redeemed Mankind with his own blood He who was offered assumes the flesh of the creature and becomes Reconciliator We may say of Christs bloody sweat what the Poet Lucan having his veins cut dying said Sanguis erant lachrymae quaecunque foramina novit Humor ab his largus manat cruor ora redundunt Et patulae nares sudor rubet omnia plenis Membra fluunt venis totum est pro vulnere corpus Englished by D.T. His blood were tears and what pores sweat did know Blood in great plenty did spring forth and flow Through 's mouth and nose his sweat was red each lim Swet with full veins all 's but one wound in him Read Isa 53. all along His own self bare our sins in his own body on the tree 1 Pet. 2.14 that we being dead to sin should live unto righteousness by whose stripes ye were healed Is it nothing to you 1. am 1.12 all ye that pass by Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce anger Descensio Christi ad Inferos Sepultura Christi est requies Christiani Ambros Buried our Saviour was 1. That none might doubt of his death 2. That our sins might be buried with him 3. That our graves might be prepared and perfumed for us as so many beds of roses or delicious dormitories Isa 57.2 If Christ did descend personally into Hell he must either descend in body or in soul Now his body could not go into hell for that was laid in the grave that very night by Joseph of Arimathea And for his soul that could not be in hell for Christ said to the Thief upon the Cross This day shalt thou be with me in Paradise And how could that be if his soul did then go
sottish and blasphemous as to say If I be predestinated to be saved then I may live as I list for howsoever I live I must he saved And if I be predestinated to be damned all my care cannot alter the counsel of God And therefore our best way is to take our pleasure while we may From whence hast thou this collection not from God and his Word but from the Devil and thine own ignorance For put the case as a Divine saith well thou wert on the top of an high Tower God hath predestinated that thou shalt come safely down or break thy neck in coming down wilt thou now leap down upon this reason neglecting the ordinary way I trow thou wilt not trust thy body upon these termes then art thou mad so to trust thy soul God hath predestinated thou shalt live to the end of this present day or that thou shalt die before night wilt thou upon this drink poyson c. Saying why If God have predestinated that I shall live I shall live though I eat poyson If to die I shall die though I be never so careful If thou beest in thy right mind thou wilt not do thus Hezekiah had the assurance of prolonging his life fifteen years yet neglected not the means of preserving his life So the Predestination of God ought not to make us carelesse of the means of salvation Origen maketh mention of one who being sick and desiring to send to the Physician was perswaded by his friend not to send for saith he If it be appointed you shall die the Physician cannot help you if to live you shall not need him The sick man of a sounder brain than his friend excellently answered Nay if it be appointed I shall live I will send for the Physician that such appointment may take effect Thus God hath predestinated me to be saved So hath he predestinated me to be called and justified before I be saved Though glorification necessarily follow Predestination yet not immediately but there are means from one to another which God hath predestinated to be used As thou art predestinated to glory so also by the same act to holinesse without which he hath predestinated to save none It is therefore concluded that this opinion then is most absurd in reason and also most blasphemous And this for certain that whosoever thinketh reasoneth and liveth thus In that time he can have no assurance that he shall be saved And if he continue thus to the end there can be no greater sign of a mans reprobation and damnation For whom he did foreknow he also did predestinate Rom. 8.29 Having predestinated us unto the adoption of Children by Jesus Christ to himself Eph. 1.5.11 according to the good pleasure of his will Being predestinated according to the purpose of him who worketh all things after the counsel of his own will Election Christus est caput electorum non causa electionis Shall Pilate be resolute and say what I have written I have written Electio est voluntas divina conferendi gloriam singularibus quibusdam personis cum praeteritions aliorum Daven and not alter it and shall God revoke Some there be saith Master Philpot that for an extream refuge in their evil doings run to Gods Election saying If I be elected I shall be saved what ever I do but such be great tempters of God and abominable blasphemers of his holy Election These cast themselves down from the Pinacle of the Temple in presumption that God may preserve them by his Angels thorow Election We are elected to the means as well as to the end to sanctification as well as salvation As for the opinion of Vniversal Election that is plainly exploded Act. Mon. All are not called and therefore all are not elected True it is God hath his chosen among all Among Harlots as Rahab Elegit qui è multiâ— aliquâ—â— legit among Publicans as Zacheus among the Pharisees as Nicodemus among Persecutors as Paul Euseb among Thieves as the young man whom St. John recalled Among poor distressed servants as Onesimus c. Therefore we are to preach to all The Elect have admirable felicities above all the men in the world For 1. They have most dear acceptation with God Eph. 1.5 2. They are adopted to be the children and heirs of God in Christ Eph. 1.4 3. They have the pleasures of Gods house Psal 65.4 5. 4. In adversity they are sure of countenance Isa 41.8 9. protection vers 10. Avenging of their wrongs Isa 41.11 12. Luk 18.8 Deliverance and victory Zach. 1.17 20 21. 5. The non-suting of all actions and accusations in heaven against them Rom. 8.35 6. They are made the friends of God Joh. 15.5 16. 7. They are assured of Preservation to the end Mat. 24. 8. They shall obtain glory in Jesus Christ being chosen to salvation 2 Thes 2.13 14 15. There be divers Infallible signes of Election As 1. Seperation from the world 2. A sole relying upon Jesus Christ and the Covenant of grace in him so as we trust wholly upon him for righteousnesse and happinesse Tit. 1.1 3. The sanctification of the Spirit 2 Thes 2.13 4. The testimony of the Spirit of Adoption Rom. 8.15 5. The conformity of Christians unto Christ both in active and passive obedience The foundation of God standeth sure 2 Tim. 2.16 having this seal The Lord knoweth them that are his Give diligence to make your Calling and Election sure 2 Pet. 1.10 Reprobation Certain it is how offensive soever this doctrine be to the common people Reprobatio est praedestinatio quorundam ad aternam mortem propter peccata infligendam ad declarandam justitiam divinam and distastful to flesh and blood that wicked men are appointed from everlasting to the enduring of the miseries which are inflicted upon them in this life or in Hell Yet because for present we cannot understand how this should be and perhaps may be much troubled about it therefore to ease our minds and to assure us there is no hard dealing in God let us seriously consider 1. Seeing God hath comforted us and trusted us with many clear points of Knowledge cannot we be contented that God should speak darkly to us in one point Especially when we are told that is a point unsearchable And the rather Rom. 11.32.33 seeing weak Christians are not tied to eat strong meat they may safely let this doctrine alone 2. Sin is no effect of Reprobation but onely a consequent Gods decree doth not force any man to sin 3. That God is no way an Author of sin for whereas the most that can be objected is Rom. 9. That God hardeneth whom he will All sound Divines are agreed that God doth not infuse any wickednesse from without in mens hearts Reprobationis possitivae et damnationis causa in ipsis vasis ad contumeliam preparatis haret Pareus in 4 Gen. vers 2. But whereas they
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 reliquiâ—â— 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
superb For as Bernard noteth this is the difference between God and the Devil Ille obtulit pomum abstulit paradisum Deus offert paradisum postulat pomum He offered an Apple and took away Paradise God offereth Paradise and requireth but an Apple Mat. 10.42 Portus innecessitate constitutorum homo misericors A merciful man is the haven of them that are in distress Chrysostom saith Homil. de misericordiâ duabus viduis Tria sunt quae in misericordiae opere optanda sunt Christiano ut possit facere ut velit ut compleat There are three things which in the work of charity a Christian ought to desire That he may be able to do it that he may be willing to do it and that he may accomplish his will and do it For there are which can and will not which would but cannot and which can and will but do not by delaying of it Wherefore he concludeth Qui potest facere oret ut velit qui vult oret ut possit qui utrique paratus est det operam ut misericordiam instanter efficiat ne quod vult potest differendo non compleat Let him the refore that can do it pray that he may be willing let him that is willing to do it pray that he may be able and let him that is ready in both be careful that he do it quickly and diligently lest by deferring he do not perform that which he is both able and willing to do That charity should be in secret Ambrose saith excellently Videndus est ille qui te non videt requirendus est ille qui erâ—bescit videri ille etiam clausus in carcâ—re occurrat tibi ille affectus agritudine mentem tuam personet qui aures non potest He is to be seen by thee who doth not see thee He is to be sought out who is ashamed to be seen by thee Let him meet thee who is shut up in prison and let his voice who lieth sick in bed found in thy mind which cannot sound in thine ears Charity never wanteth Kindred for as Olympiodorus speaketh Qui desiderio illorum tenetur quamvis naturâ nullos affines consanguineos habeat charitatem tamen habens omnes homines quamvis externos esse sibi filiorum loco putat fratrum He that hath a desire of them although by nature he hath no kinsfolk no kindred yet having Charity he accounteth all men although strangers to be in the place of children and brethren unto him And excellent is that of Catena Graeca Si quis fratrem non habet ille proculdubio spiritum adoptionis filiorum non accepit si quis pater non est is porro improbus est If there be any one who hath not a brother no doubt he hath not received the spirit of adoption of the sons of God And if any one be not a father what is he but a wicked man We should be charitable feed the hungry and clothe the naked For 1. They are our own flesh Isa 58.7.2 It was the sin of Sodom not to strengthen the hand of the poor and needy It was a damn'd Dives that would not relieve a poor Lazarus 3. God feeds us with the finest of the wheat cloaths us with the choisest silks c. yea feeds with Manna flesh of his Son cloaths us with garments of salvation with the righteousness of Christ 4. It is the exercise of faith Eccles 11.1 5. It makes a man to be of good report Psal 112.9 6. It 's argument of a good man Psal 112.19 7. It is feeding of Christ Mat. 25.35 40. 8. It 's unhonour to Religion Jam. 1.27 9. It procures many a prayer and blessing 2 Cor. 9.10 Job 29.13.2 Tim. 1.16.10 There is Carentia mali potestas sublevandi actualâ— compassâ— in miserâ—s All which are in God 1 Cor. 14.1 Col. 3.14 1 Tim. 4.12 Rev. 2.19 1 Cor. 13. It 's maintaining and saving of life Job 29.13.11 It makes like unto God Luk 6.36 Psal 146.7 And Christ Mat. 14.16.12 It 's lending to the Lord Pro. 19.17.13 It 's pleasing and acceptable to God Act. 10. Heb. 13.16 Follow after charity And above all things put on charity which is the bond of perfectness Be thou an example of the believers in charity I know thy works and charity Though I speak with the tongues of men and Angels and have not charity I am become as sounding brass or a tinkling cymbal I am nothing It profiteth me nothing And now abideth faith hope charity these three but the greatest of these is charity I have insisted the longer on this necessary grace and duty remembring we are fallen into those frozen times of which our Saviour Mat. 24.12 Because iniquity shall abound the love of many shall wax cold Covetousness Chrysostome saith I had rather dwell with a thousand possest Cited by Steâ—â—â— in Luk. 16. than with one covetous man for they hurt their garments and themselves but a covetous man hurts his neighbours In Mat. 10. He is like S. Peters fish albeit his mouth be full of gold yet is he nibling at every bait If Naboth hath a little Vineyard Ahab will have it or else he will die for grief It is a disease common amongst men to covet the greatest things and not to enjoy the least The Heart-wolf saith Pliny be he never so hungry and ready to eat if he see another prey he forsakes the first and follows after that Such a Wolf in the heart is ambitious Avarice it makes no use of what it hath gotten but greedily hunteth after more Nothing can quench the combustible slime of the pond Samosaris Nam saevior iâ—nibus Aeâ—nae fervens amâ—r ardet habendi nor the burning flame of the high hill Chimera but only Earth So nothing can satisfie the muddy thoughts of Covetousness or stop the mouth of the inflamed hearts of the Malicious but only the grave For when his imagination perswades him that he hath made sure his first Purchase the unsatisfied disease of his Dropsie drives him beyond all limits of justice and reason to thirst for more and to think it good purchase Whereas there are no Perquisites of lasting and true tenure but only those of Virtue The covetous person saith one is a servant to himself yea to his servant he will for money do homage to a drudge a liveless peece of earth is his master yea his God which he shrines up in his chest He is like a true Chymick turning every thing into silver keeping it to look on not to use like another Ahab he is sick of his neighbours field He cares not for advantage to lose his friend pine his body and damn his soul Midas quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à non videndo because Covetousness hath so blinded him that he cannot see his own good If the Philistines had not bored out Sampson's eyes he would never have been their Milner The World is a
5. Laodicea was therefore proud because ignorant Rev. 3. Those question-sick Phantasticks were proud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing nothing 1 Tim. 6.4 But humble Agur though full of heavenly light yet vilifies and nullifies himself to the utmost Pro. 30.2 Exemplifying that of Solomon cap. 11.2 With the lowly is wisdom Pride was anciently pourtrayed Pope-like with three crowns on her head Upon the first was written Transcendo upon the second Non obedio upon the third Perturbo Many are like Dionysius the Tyrant to whom when Aristippus petitioned he received no answer until he fell at his feet as if his ears had been there Thou reprehendest me of pride said Aristippus to Diogenes for wearing my apparel neat but I see thy pride in thy slovenly attire and affected beastliness Multo deformior est illa superbia quae sub quibusdam humililatis signis latet Hier. l. 2. Ep. 22. Cypr. Venustas tribuitur à naturâ corrumpitur ab arte Lucifers Motto Eâ—o fimilis Altissimo Isa 14.14 spying it through that rent and torne mantle of thine They which out of pride do paint colouring themselves white and red begin betimes to prognosticate of what colour they shall be in Hell Again Qui se pingunt in hoc seculo aliter quà m creavit Deus metuant ne cum venerit resurrectionis dies artifex creaturam suam non recognoscat The sinfulness of this sin appears 1. It blinds the mind and hardens the heart of man Dan. 5.20 2. All other sins fly from God but Pride flies upon God Jam. 4.6 3. It 's the root of other sins Prov. 13.10 Ezek. 7.10 4. It is Morbus Satanicus 1 Tim. 3.6 5. It 's that sin which makes God abhor man Pro. 16.5 cap. 6.16 17. Psal 119.21 c. Pride precedes a fall As swelling is a dangerous symptom in the body so is pride in the soul As the swelling of the sails is dangerous for the overbearing of a little vessel so is the swelling of the heart by pride Nebuchadnezzar's fall may be an example that Pride is the certain way to ruine for the same man that would be like God God made him unlike a man a beast until he lifted up his eyes to heaven The like of Pharaoh Adonibezek Agag Haman Herod c. It was a great foretoken of Darius his ruine when in his proud Embassy to Alexander he called himself the King of Kings and Cousin of the Gods but for Alexander he called him his Servant Sigismund the young King of Hungary beholding the greatnes of his Army said What need we fear the Turk who need not at all to fear the falling of the Heavens being able with our spears and halberds to hold them up He afterwards shortly received a notable overthrow being himself glad to get over Danubius in a little boat to save his life Major sum quà m cui possit fortuna nocere Yea Bajazet the Terror of the world and as he thought superior to Fortune yet in an instant overthrown into the bottom of misery and despair Prov. 16.18 Pride goeth before destruction and an haughty spirit before a fall If a man saith one have a bladder that is full of wind the way to let it out is either to unty it or prick it or rend it So the way to let pride out of the heart is Act. 2.37 Joel 2.13 1. To unloose our high conceit of ourselves and our own worth 2. To prick it with hearty remorse and godly sorrow for sin 3. If that will not do it to rend it even in peeces with the remembrance of Gods fearful judgments due unto it Proud Gerard. O earth and ashes Sperma foetidum vas stercorum esca vermium A filthy seed an unsavoury vessel meat for worms Wo to the crown of pride Isa 28.1 My soul shall weep in secret places for your pride Jer. 13.17 Behold this was the iniquity of thy sister Sodom Pride Knowledge Intelligentia est fons scientiae sapientiae Alsted Est habitus partim naturalis partim acquisitus naturalis quoad inchoationem acquisitus quoad perfectionem 'T is fitly compared to the Israelites Jewels whereof they made a Calf As the same gold being in Jewels was precious but being cast into an Idol became odious So the wit of man which in the days of his innocency was good and gracious is in his corrupted state become vain and vicious 'T is also compared to an untilled field not only lying barren but yielding the thorns weeds and brambles of sin and error till husbanded by the good Spirit of God The best Minerals have their poisons till extracted the sweetest flowers their faeces till separated so the best wits their folly till by Gods Spirit refined In relation to spiritual things the understanding being weighed will be found like Belshazzar too light lighter than vanity it self Let not then the wise man glory in his wisdom Jer. 9.23 The Knowledge of man is as the waters some descending from above and some springing from beneath the one informed by the light of nature the other inspired by divine revelation The light of nature consisteth in the notions of the mind and the reports of the senses For as for the knowledge that man receives by teaching it is cumulative and not original as in a water that beside its own spring-head is fed with other springs and streams And according to these two illuminations or originals Knowledge is divided into Divinity and Philosophy Mans Knowledge hath three beams 1. There is Radius directus which is referred to nature 2. Radius refractus which is referred to God and cannot report truly because of the inequality of the Medium 3. Radius reflexus whereby man contemplateth himself There is Scientia intuitiva Scientia discursiva or abstractiva as the School-men have it And both these do admit of further subdivisions But Weems doth very well illustrate them I have the abstractive knowledge of a Rose in winter in my mind I have the intuitive knowledge in my mind when I see the Rose in June The first creature made at the first creation was Light and the first work of the Spirit in mans heart at the second creation is to beat out new windows there and to let in light 2 Cor. 4.6 And then as Aenaeas Silvius said Semper in sole sita est Rhodos qui calorem colorem nobis impertit Knowledge is 1. Intellectual 2. Experimental Some knowing men are nothing the better for all they know The Devils are full of objective knowledge but they get no good by it No more do those men that draw not their knowledge into practice but detain the thuth in unrighteousness It swimmeth in their heads but sinketh not into their hearts Therefore let thy knowledge be not only apprehensive but affective experimental and practical And beg this of God For well said Austin Quando Christus magister quà m citò discitur quod
Quia exercitiis stultitiae delectatur Pro. 10.23 5. Quia stultitiam suam spargere aliis communicare amat Pro. 12.23.13.16 6. Quia contemnit opponit sese mediis instructionis Pro. 15.5 7. Mediis illis quae maximè faciunt ad sapientiam abutitur Pro. 26.9 8. Omnes suas facultates applicat ad nequitiam exercendam manifestandam Pro. 6.12.13.14 Thus Sin and Folly are more than like one another for they are the same He is a fool who hath not wisdom to direct himself but he is the fool who will not follow the counsel and direction of the wise He is a fool that hath no knowledge and he is a fool who makes no use of the knowledge which he hath A fool is not able to judge of the nature of things and therefore he is angry with every thing that hits not his nature or his humour Hence Solomon Eccl. 7.9 Be not hasty in thy Spirit to be angry for anger resteth in the bosom of fools They that are emptiest of understanding are fullest of will and usually so full that we call them wilful And surely those men are more foolish than others inasmuch as they think themselves wiser than all Stustorum plena sunt omnia Wisdom like the Rayl flyes alone but foolishness Partridge-like by covies Mr. Adams There is the 1. Sad fool 2. Glad fool 3. Haughty fool 4. Naughty fool The sad fool that 's the envious man an enemy to all Gods favours if they fall from him he dies languishing The glad foll or rather mad fooll the dissolute man ready with a jest to put goodnesse out of fashion he dies laughing The haughty fool the ambitious man ever climbing towers though he never looks how to get down he forsakes peace at home to seek war abroad The naughty fool the coveteous man the very fool of all losing his friend time body soul and yet having no pleasure for it Jer. 17.11 He wasts him self to preserve his meanes Christ calls him fool which might best do it Luk. 12.20 As for the Atheistical fool he is that meer animal that hath no more than a reasonable soul and for little other purpose than as salt to keep his body from putrefying When an heire is impleaded for an Ideot the Judge commands an apple or a counter with a peece of gold to be set before him to try which he will take if he takes the apple or the counter and leaves the gold he is then cast for a fool and unable to mannage his estate for he knows not the value of things or how to make a true election Wicked men are thus foolish and more for when which is infinitely more sottish Heaven and hell life and death are set before them they chuse hell rather than heaven and death rather than life They take the mean transitory trifling things of the world before the favour of God Pardon of sin a part in Jesus Christ and an inheritance among the Saints in light Fools make a mock at sin Prov. 14.9 Shame shall be the promotion of fools Cap. 3.35 Sèe then that ye walk circumspectly not as fools but as wìse Eph. 5.15 Sincerity It is the bottome grace especially commending us to God It is conceived not to be so properly a distinct grace as the perfection of every grace It s the filling up of all our duties without this they are as empty sounds A sincere man is like a Chrystal-Glass with a light in the midst which appeareth through every part thereof so as that truth within breaketh out in every parcel of his life There is in his obedience to God 1. An universality 2. Uniformity 3 Ubiquity He hath respect unto all Gods Commandments so far as he knows them without prejudice or partiality and is the same at home as abroad in the closet as in the Congregation His faith is unfained his love cordial his wisdom undissembled his repentance a renting of the heart he truly aims at pleasing God and not at by-respects Christ is said to be girt about the paps with a golden girdle Rev. 1.13 So the Angels are brought in girded there Cap. 15.6 to signifie the best estate of their Pastours coming nearest then in sincerity to Christ In the first age of the Church they wore their girdle about their middle but the more spiritual they became their girdle went the more upward To this the Apostle may seem to allude Eph. 6.14 And truely here as one saith well if ever unbelt unblest he is a loose man that wants this girdle of sincerity There is a devilish proverb passeth amongst men That plain dealing is a Jewel but he that useth it shall die a beggar But the contrary may be asserted that it is both a means formally enabling to outward happinesse and also a special qualification that hath in a peculiar manner the promises annexed to it Pro. 14.11 Cap. 11.3.2 Chro. 16.9 And whereas it may be said that it often falls out that uprightness is oppressed This is easily answered if we consider 1. That many of the outward calamities that befal godly persons are not simply evils as the world judgeth but rather markes of special honour God puts upon them Jobs body was full of ulcers but his heart was pure and those tribulations he grapled with were onely probatory to trie his strength to draw out his graces and increase his glory 2. We must not limit God to every moment of time when he will honour and cleer his people The world at first was a confused Chaos but at the end of six dayes it was a curious work So God hath his time and we should not desire God should break off his work before he hath made an end of it Jam. 5.11 And David calls upon us to mark the upright man Psal 33.37 The beginning may be trouble but the end is peace Qualis Majorisreatus minoris infamia es tali◠appare For secret sins 1. They are as visible to God as the most open 2. As damnable to the soul 3. And what they want in number they have in nature and frequently in delight Encouragements to sincerity 1. It s the onely perfection we attain here Deut. 30.6 2. It makes us acceptable to God Eph. 6. ult 3. Where it is God passeth by many infirmities 2 Chro. 30.19 4. It is the best policy Psal 101.1 Pro. 11.3 5. It brings wonderful comfort and support under all afflictions and temptations 2 King 20.3 2 Cor. 1.12 That sincerity is most opposed by Satan is plain Job 2.3 As if the Holy Ghost would intimate this unto us that Satan pulled more at that than at his estate Satan did not care at all to pull Jobs Oxen c. from him but to pull his grace and sincerity from him As this gotten and improved is the joy of Angels so could it be stoln away or destroyed it would be the joy of Devils Sinceritas quasi sine carâ pure honey without the wax
There are many kinds of fear 1. Natural which is the gift of God the ornament of nature by which we are warned and in some sort armed for the avoiding of evil that may befall us 2. Servile whereby goodness is not loved but punishment is onely feared 3. Initial to which he may apply those words in Prov. 1.7 The fear of the Lord is the beginning of knowledge 4. Filial a fear of God as he is our Father whereby we are solicitous not to lose his favour 5. Worldly and carnal when a man rather than to forsake his own contentment and case cares not to forsake God by forsaking his Commandments Augustus coming ill to his Crown is said to have broken sleeps and used to send for some in talk to pass the night away Caligula the Emperour hid himself when ever he heard the thunder Our fear of God must not be servile but filial Si Domnius ubi timor Malach. 1.6 to this end the fear and love of God are to be mixed Timete cum amore amate cum timore This by some called reverentialis timor by others a chast fear because it is like the fear of a chast wife who feareth to lose her husbands love But the last swayes exceedingly we are too much afraid of man When Gehazi saw the host of the Aramites he cryed Alas what shall we do When Herod frowned on them of Tyre and Sidon they quaked and sought his favour c. At this day if a great man set himself against us and threaten to break our backs If a rich man be our enemy and threaten to sit on our skirts we are in a woful case we know not what to do there is no heart in us Against this fleshy and ungodly fear oppose this buckler The Lord is my helper I will not fear what man can do unto me Such a man threatens me God sends a curst Cow short horns he hath a thousand wayes to curb him God can take the breath out of his nostrils in the twinkling of an eye Overcome him by flies as Pharaoh With one flie as Adrian He can send Wormes to eat him up as he did Herod c What comparison betweene God and man God is a Spirit man is flesh God is strong man is weak God is the Creator man is the creature If God be on our side who can be against us Fear not them which kill the body but are not able to kill the soul Mat. 10.28 but rather fear him which is able to destroy both soul and body in hell Magnanimity A Painter in a rage casting his Pensel from him made such a some for a Mad-dog as he could not otherwise have light upon by Art and industrie Yet reason not rage is as I conceive a fit ingredient towards the making up of this vertue The old age of an Eagle is better than the youth of a lark It is reported of the Cannibals that in a whole age a man shall not finde one that doth not rather embrace death than either by word or countenance remisly to yield one jot of an invincible courage There is none seen that would not rather be slain and devoured than sue for life or shew any fear It was Alexanders great encouragement at his last fatal battel that he was to fight with all the power of Persia at once Mahomet the Persian Sultan enraged with the overthrow of his Army in his fury caused all the ten Captains which had the leading thereof to have their eys pluckt out threatning also to attire all the souldiers that fled out of the battle in womens apparel and so disgraced to carry them about as cowards Famous was the faith and fortitude of Philo the Jew Eusâ—b l. 2. c. 5. one of the Legates sent from them to the City of Rome who after he was excluded threatned and commanded to depart being likewise in danger to receive a mischief from Cajus the Emperour who was much moved and incensed against him yet he being reviled went forth and unto the Jewes which were with him in company he said We ought to be of good chear for by right God should take our part Sith Cajus is angry with us The Lacaedemonians were wont to say It is a shame for any man to flie in time of danger But for a Lacaedemonian it is a shame for him to deliberate Socrates would not hearken to his friend Criton perswading him to shift for himself by a dishonourable flight Necesse est ut eam non ut vivam as Pompey said Much lesse should a Christian when called by God to suffer Go said Luther I will surely go sith I am sent for in the name of our Lord Jesus Christ yea though I knew there were so many Devils to resist me as there are tiles to cover the houses in Worms When Spalatinus had sent to him to enquire whether or no he would go to Worms and appear in the Gospels cause if Caesar summoned him Luth. Epist Omnia de me praesumas said he praeter fugam palinodiam Fugere nolo multò minus recantare it a me confortet Dominus When the Earl of Salisbury being inclosed round with the Army of Sultan Melexala Turk Hist fol. 104. was advised to fly The noble Earl answered no more but God forbid that my fathers Son should run away from the face of a Sarasin Should such a man as I flee Said Nehemiah I am ready said Paul not to be bound only but also to die at Jerusalem for the Name of the Lord Jesus The righteous is bold as a Lyon Prov. 28.1 Pusillanimity Honourable exploits try what mettal we are of as hard weather tryes what health Withered leaves fall off in a wind rotten boughs break when weight is laid on them and earthen vessels when set empty on the fire This cowardly passion of faintheartedness dispirits a man expectorates his manlinesse and exposeth him to the cruel mercy of an enemy Some do account one pair of heeles worth two pair of hands But better of the two to be boldly temerarious than basely timorous As was Hannibal Decad. 5. f. 1. of whom Livy reports that Princeps praelium inibat ultimus concerto praelio excedebat He was first in the battel and last out Want of courage shewes that men like stags have stout and stately heads but want hearts Besides there is this evil in cowerdice that it is catching If thou faint in the day of adversity thy strength is small Prov. 24.10 Deut. 20.8 Isa 35.4 What man is there that is fearful and faint-hearted Let him go and return unto his house lest his brethrens heart faint as well as his heart Say to them that are of a fearful heart Be strong fear not Patience The Patient man is made of a Metal not so hard as flexible his shoulders are large fit for a load of injuries which he bears not out of basenesse and cowardliness because he dare not
humour is childish enough in children worse in men and worst of all in Christians who are also the children of God There are two things which God will not bear in his viz. 1. When they grow wanton with a mercy 2. When they complain without a cross To complain under a crosse is to act below grace to complain of a crosse is to act against grace to complain beyond a cross is a defect of grace but to complain without a crosse is a defect in nature Irrational creatures will not complain when they have the conveniences of nature Great storms arise out of little gusts It is our wisest way to crush the very first insurrections of unruly passions to smother the smoke thereof which else with sume up into the head and gather into so thick a cloud as we shall soon lose the sight of our selves and what is best to be done Passions proceed from bad to worse like heavy bodies down sleep hills once in a motion move themselves and know no ground but the bottome Turk Hist fol. 423. Invalidum amne naturd quâ—â— rulum Sencâ— Mahomet the first Emperour of the Turks being wonderfully grieved with the dishonour and losse he had received at the last assault of Scodra in his choler and franâ—ick rage most horribly blasphemed against God saying That it were enough for him to have care of heavenly things and not to crosse him in his wordly 〈◊〉 The foolishness of man perverteth his way and his heart fretteth againsh the Lord. Prov. 19.3 Doest thou well to be angry Jon. 3.4 These are 〈◊〉 complainers Jude 16. Neither murmur ye as some of them also murmured and were destroyd of the destroyer 1 Cor. 10.10 Temperance It is the modernation of lust and appetite in the use of the gifts and creatâ—â—â— of God The Jewes are said to be generally very temperate For their diet whether in obedience to the precepts of reason or the injunctions of Parsâ—mony 〈◊〉 they are very temperate seldom offending in ebriety or excesle of drink nor â—â—â—ing in gulosity or superfluity of meates In vit Juliani Tanta fuit Juliani temperentia ut ex virg nibus quae specios a sunt capta ut in Perside ubi faeminarum pulchritudo excellit nec contrectare aliquam voluit Alexandrum imitatus Ejecit tonsores coquos tanquam deliciarum intemperantia ministros Theatra ludos non curat similior detestanti eos ludos quà m spectanti Camd. 〈◊〉 Queen Elizabeth was so famous for this vertue that K. Edward â— called her by no other name than his swept Sister Temperance She did seldome eat but one sort of meat and rose ever with an appetite and lived about seventy yeares For the better practising of which vertue remember these four rules We must use moderation in meats and drinks This moderation is to eat and drink with perpetual abstinence And abstinence is to take less than that which nature desires and not more And that measure of meat and drink which serves to refresh nature and to make us fit for the service of God and man is allowed us of God and no more We must use moderation in our apparel And that is to apparel our selves according to our sex according to the received fashion of our Country according to our place and degree and according to our ability Here the common fault is to be out of all order for none almost know any measure We must use moderation in getting of goods And that is to rest content if we have food and raiment for our selves and them that belong unto us 1 Tim 6.8 Here is our flint We may not desire to be rich vers 9. The King himself must not multiply his gold and silver Deut. 17.17 And yet hath he more need of gold and silver than any private man There must be a moderation in the spending of our goods Contrary to the fashion of many that spend their substance in feasting and company and keep their wives and children bare at home Paul reasoned of Temperance One of the fruits of the Spirit is Temperance Adde to Knowledge Temperance Gluttony This sin is com mitted five wayes Praepruperè Lautè Nimis Ardenter Studiosè Plures crapula quà m gladius It is the bane of the body For many more perish by intemperance than by violence by surfeiting than by suffering Epicures are as desperate as Soldiers Meat kills as many as the Musket the Board as the Sword Life is a lamp and as a lamp is choaked with overmuch oil or a little fire extinguished with too much wood so natural heat is strangled in the body with immoderate eating Contrariwise Homini cibus utilissimus simplex It 's said of one Confecit tumulum in dentibus Tenuis mensa sanitatis mater saith Chrysostom But much meat much malady And it is the sepulchre of the soul Many a mans table is a snare to him whiles fulness breeds forgetfulness And that both of God and his works Isa 5.12 And of men and their miseries Amos 6.6 It 's storied of Epicurus That while he looked too much to his Palate he looked not at all to the Heavenly Palace Howbeit Aelian if he may be credited reports better of him And Tully saith Whatever his opinions were his life was temperate But what a Cormorant was Heliogabalus who was served at one supper with seven thousand fishes and five thousand fowls His thirst was unquenchable his appetite like the hill Aetna ever on fire after more Many live as if they were fruges consumere nati Horat. Epicuri de greâ—e porci Idem whose Corps are so many Casks to hold or rather mar meat Like that famous Roman Parasite Offellius Bibulus of whom it is said Dum vixit aut bibit aut minxit Many walk Phil. 3.18 19. of whom I have told you often and now tell you even weeping that they are the enemies of the cross of Christ whose end is destruction whose God is their belly Drunkenness Some could wish themselves Whales Venâ—l-â—oemones so as the Sea were strong liquor No glue like that of good fellowship Et gratiam conciliant potando Drunkenness is called good fellowship even as the Impious Pope was called Pius the Cruel Innocent and the fierce Clement Mergit mentem extrema potatio Senec. It is Voluntaria insania Aug. And for the body Ebrietas nequitia est quae te non sinet esse senem An intemperate man is one that like some candles sweals away his life Funde iterum Mantuan Eclog 9. potare semel gustare secundus Colluit os poius calefacta refrigerat ora Tertius arma siti bellumque indicere quartus Aggreditur quintus pugnat victoria sexti est Septimus triumphat Bacchus is usually painted by the Poets naked to shew that when a man is drunk Proverbium est in Sanhedrin intrat vinum exit arcanum Drus In vino veritas he reveals
the Philosophers Animalia gloriae popular is aurâ— mancipia you shall find it in the Church-windows A bare head in the street doth him more good than a meals-meat He picks his teeth when his stomack is empty and calls for Pheasants at a common Inne You shall find him prizing rich Jewels when his purse yields not money to pay for earnest He is ever on the stage and acts still a glorious part abroad He is a Spanish Soldier on an Italian Theatre a Bladder full of wind a Skin full of words a Fools wonder and a Wise mans fool I know none more vain-glorious than the Pope for he Simon Magus-like gives himself out to be some great thing even the Church-virtual And that in his breast as in Noah's Ark is comprehended all wisdom and worth The like do his Janizaries the Jesuites who will needs be taken for the onely Scholars Laus proprio sordâ—scit in ore Politicians and Orators of the world The Church say they is the soul of the world the Clergy of the Church and we of the Clergy Many are apt to over-value and over-rate their own abilities as if they had engrossed all Knowledge and had the Monopoly of Wisdom in their own breasts as if all must borrow or buy of their store and light their candle at their torch But no man is a greater stranger to true Knowledge than he who boasts he hath more than his neighbours It is the emptiness of Knowledge not a fulness of it which makes so great a sound Socrates made no distinction between Wisdom and Sobriety We shall be sober Coplav 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non distinguebat if we take not that upon us that we have not nor brag of that which we have Let us not be desirous of Vain-glory. Gal. 5.26 Chastity It is an abstinence and forbearing not from Marriage Castitas à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orno quia praecipuum est hominis ornamentum River but from all strange and roving lusts about the desire of that Sexe Christians must have chaste desires not indulging to themselves a liberty of looser thoughts keeping the threshold of their Temples pure that the Holy Ghost may observe nothing unclean in the entry of his habitation For he that lusts after a woman wants nothing to the consummation of the act Incesta etiam est sine stupro quae stuprum quaerit Seneca but some convenient circumstances which because they are not in our power the act is impeded but nothing of the malice abated The chaste Tragedian Sophocles being demanded whether he ever applied his mind to sensual affections replied Dii meliora Heaven forefend a Strumpet should put on a Tragick buskin This may reduce a mans stragling motion to a more retired harbour Origen mistaking those words There be Eunuchs which have made themselves Eunuchs for the kingdom of heavens sake gelded himself But that person is truly chaste that hath liberty and opportunity to sin Jerom. and will not So severe in this was our blessed Saviour that he commanded us rather to put our eyes out than to suffer them to become an offence to us that is an inlet to sin or an invitation or transmission of impurity Meaning the extinction of all incentives of lust the rejection of all opportunities and occasions the quitting of all conditions of advantage which minister fuel to this Hell-fire Now the beginnings temptations likenesses and insinuations of lust and impurity to be forbidden to Christians Such are all morose delectations in vanity wanton words gestures revellings luxurious diet garish and lascivious dressings and trimmings of the body In a word all making provision for the flesh to fulfill the lusts of it all lust of concupiscence and all lust of the eye and all lust of the hand unclean contacts are to be rescinded all lust of the tongue and palate all surfeiting and drunkenness For it is impossible to keep the spirit pure if it be exposed to all the entertainment of enemies And if Christ forbad the wanton eye and placed it under the prohibition of adultery Archeselaus Philos apud Plutarch it is certain whatsoever ministers to that vice and invites to it is within the same restraint it is the eye or the hand or the foot that is to be cut off Nihil refert quibus membris adu Iteraveris For this is the will of God even your sanctification that ye should abstain from fornication 1 Thess 4.3 4 5. that every one of you should know how to possess his vessel in sanctification and honour not in the lust of concupiscence even as the Gentiles which know not God Vncleanness He that soweth to the flesh shall of the flesh reap corruption This metaphor of sowing sheweth well what it is to live after the flesh For Sowing hath these four things required viz. 1. Praeparatio terrae 2. Praeparatio seminis 3. Manuum injectio 4. Seminis multitudo And to those four do answer 1. Suggestion which prepares our hearts to receive the bad seed 2. Consent which seeks for and provides the seed 3. The act of sinning which is like the hand casting the seed into the ground 4. The continuance in sinning which answereth the multitude of grains Fornication is a complex word comprehending all manner of bodily uncleanness with women And when Adultery is forbidden there is not only a prohibition of the violation of the rights of Marriage but it is also extended to signifie all mixtures not matrimonial As 1. Whoredom Which is in a strict sense that uncleanness which is committed with a Maid or Widow It is soluti cum soluta Hophni and Phineas by their wicked life made men abhor the offering of the Lord. They were guilty of the four Cardinal vices or rather as Peter Martyr wittily of the four vices of the Cardinals 1. Of Imprudence for they were ignorant of their function 2. Of Injustice for they lived of rapine 3. Of Effeminateness for they would not stay for their dinner 4. Of Intemperance for they stained themselves with whoredom This is a grievous sin Because 1. It stains the body with a peculiar kind of filth 2. Such a one is guilty of Sacralidge for that our bodies are consecrated to God as his Temples 3. Because we are not our own to give our bodies to any other much lesse to Satan and the flesh seeing that God himself hath bought us and that with a great price to the end that both in body and soul we should serve him Whoremongers Heb. 13.4 God will judge 2. Adultery Which is properly folly committed with a strangers wife Adulterium quasi ad alterius torum It was to be punished with death even by the law of Nature because the society and purity of posterity could not otherwise continue amongst men It is a capital crime there is great theft in it as the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the very
him renounce God and Salvation upon which that wretched malicious enemy killeth him with this boast Now he had satisfied his revenge for he had not onely killed his body but damned his soul It is a great depravity in our natures and surely an affection that savoureth of hell to comfort our selves in the sufferings of others But to procure the miseries of others in those extremities wherein we hold an hope to have no society ourselves is methinks a strain above Lucifer and a project beyond the primary seduction of hell Revenge Indignus Casaris irâ— 1. It is an effeminate passion the generous mind disdaineth it as not daining to debase himself These are the worst spirits that are possest with thoughts of revenge Quippe minuti Semper infirmi est animi exiguique voluptas Vltio Hail Vero magni est animi quasdam injurias negligere nec ad quorundam convicia habere vel aures vel linluam Erasm thunder lightning hurt not superiour bodies but inferiour so childish quarrels hurt not great and high minds 2. It is a biting passion like a worm it gnaweth the heart of him that is infected with it 3. It is full of injustice it tormenteth the innocent 4. The execution is not onely painful but dangerous he doth that he wisheth to be undone the fear of justice tormenteth him and the care to hide him those that love him 5. To kill his enemy is not revenge for he feeleth not the power of his wrath which is the end of revenge In true revenge the revenger takes some pleasure and he upon whom he is revenged must feel the weight of his displeasure and repent which he that is killed cannot do Besides to kill is cowardly for though it makes an end of the quarrel yet it wounds the reputation It is a trick of precaution not of courage the way to proceed safely not honourably A wise man will neglect injuries Momus in Lucian tels Jupiter It is in thy power whether any one shall vex or wrong thee One having made a long and idle discourse before Aristotle concluded it thus I doubt I have been too tedious unto you Sr. Philosopher with my many words In good sooth said Aristotle you have not been tedious to me for I gave no heed to any thing you said The manlier any man is the milder and more merciful as David 2 Sam. 1.12 And Julius Caesar who when he had Pompey's head presented to him wept and said Non mihi placet vindicta sed victoria I seek not revenge but victory True it is that private revenge is utterly unlawful unlesse it be in a mans own necessary defence where the case is so sudden that a man cannot call in the help of the Magistrate but must either kill or be killed Otherwise that of Lactantius holdeth true Non minus mali est injuriam referre quà m inferre And that of Seneca Immane verbum est ultio revenge is a cruel word I will conclude this in the words of Ambrose O domine Comment in Luk. l. 10. in illa verba lucae cur emere me jubes gladium qui ferire me prohibes Cur haberi precipis quem vetas promi nisi forte ut sit parata defensio non ultio ut videar potuisse vindicare sed noluisse Dearly beloved avenge not your selves but rather give place unto wrath Rom. 12.19 for it is written Vengeance is mine and I will repay saith the Lord. Murder It is reported of the Bees that aegrotante unâ lamentantur emnes when one is sick Homicidium est injustâ homin is occisio Ames they all mourn And of sheep that if one be faint the rest will stand betwixt it and the sun till it be revived Onely man to man is most pernicious We know that a bird yea a bird of prey once fed a man in the wildernesse that a beast Homo solus sibi inimicus yea a beast of fierce cruelty spared a man in his den Whereupon saith a learned Father Ferae parcunt aves pasount homines saeviunt hence also we may conclude with Solomon Pro. 17.12 Let a bear robbed of her whelps meet a man Cypr. serm 6. rather than a fool in his folly Surely if others sins have a woe hanging at their heeles according to that of Job Cap. 10.15 bloody men shall have a woe with a witnesse Nahum 3.1 as those that walk in the way of Cain â—ude 11. The blood of one Abel had so wany tongues as drops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. Caryl and every drop a voice to cry for vengeance True neither did the blood nor the earth speak formally the blood had no voice and the ground was silent blood hath no more voice of its own than water hath or than a fish that lives in the water hath but the Lord speakes thus to shew that he will certainly bring bloody sins chiefly the sin of blood to light The justice of God in all ages hath sent out his writ of enquiry after bloody men and for the blood of the innocent Yea God will as it were give a tongue to the earth he will make speechless creatures speak rather than blood shall be concealed Blood may be concealed a long time but blood shall not alwayes be concealed Murder is a crying sin for which God makes inquisition and strangely brings it to light Wonderful are the instances how murderers have met with the hand of revenge some immediately from God others from the civil sword of the Magistrate some from the hand of murderers like themselves and many have done violence to their own lives being haunted and hunted by the furies of their own consciences It was a saying of K. James that if God did leave him to kill a man he would think God did not love him The blood of man violently spilt doth not bring sorth hony-bees to sting hands and face but the monstrous beast called revenge which hath destroyed whole kingdomes The blood of a wicked man Mr. Needlars Expos Not. if innocently shed cryes If Abel had murdered Cain Cains blood would have cryed and called upon God for justice against Abel But Abels blood cryes according to the worth of the person for Abel was a Saint c. Psal 72.14 Psal 116.15 Blood-guiltiness made not onely Cain restlesse Clamitat in coelum vox sanguinis Sodomorum vox oppressorum merces retenta laborum but how terrible also was the voice of it in Judas conscience It did need no tongue no voice no witnesse to accuse it but his own No man accused Judas but in case of blood Judas must accuse himself Mat. 27.3 The burden of it lyes so heavy on the conscience and how strangely doth the Lord bring forth blood by the persons themselves The busy brood of Romes factors are called Jesuites but they may more fitly be called Jehuites Jesus was as meek as a Lamb but Jehu was a man of blood so be they
that the Rabbins say If the Heavens were parchment and the Sea ink it would not serve to write down the praises of it Eutychides drew his Gally neer where the Persians had entrenched themselves Sir W. R. and spake to the Ionians a people camped amongst them more for fear than favor and bid them remember liberty The like did Themistocles to the Eubaans which much prevailâ—d to make them either dissert or mutiny Christian liberty consists in Deliverance from evil in respect of the Law 's 1. Breach for There is no condemnation to them that are in Christ Jesus He was made a curse to deliver us from the curse 2. Bond which obligeth us in our own persons to very perfect righteousness to attain everlasting salvation Non â—stis sub lege sed sub gratiâ according to the tenor of the Law Do this and live But now we may with the Publican and Prodigal condemn our selves and appeal from the bar of Gods justice to the Court of his mercy Freedom in good in respect either of the 1. Creator having free access to God in the blood of Jesus Christ hath an easie yoke the service of God is not a bondage but a freedom 2. Creatures in that all things are pure to the pure For the dominion of the creatures lost by Adam was restored again by Christ All are yours you Christ's and Christ God's In maximâ— libertate minima licentia Therefore let us not be worse because we should be better Stand fast in the liberty wherewith Christ hath made us free Gal. 5.1 13. and be not intangled again in the yoke of bondage For brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another Scandal Scandalum est rei non bonae sed malâ— exemplum Tertul. Aquin. adificans ad delictum Est dictum aut factum minùs rectum prabens occasionem ruinae A Scandal or Offence properly Scandalum est quo quis impellitar in ruinam evertitur Cameron is a stone or block or rub in the way whereat a man stumbles and either hinders or hurts himself In borrowed sense it is any offence cause or occasion given or taken whereby a man hurteth or hindereth himself or others in matter of Religion and Salvation whether by word or deed There is Scandalum Datum Acceptum 1. Offence is given By wicked and false Doctrine corrupt and false Opinions c. Thus were the Sorcerers a slumbling-block to Pharaoh and the false Prophets to Ahab Yea and good men are apt by untryed counsels to give offence as Peter to Christ Mat. 16.23 2. By wicked and bad example of life So were Eli's sons scandalous And thus good men by improvidence may give great offence as David by his soul sins made the enemies to blaspheme 2 Sam. 12.14 3. By discouraging with threats reproaches or oppositions the good way of God Thus Saul wasted the Church 1. Offence is taken sometimes from evil things as when men provoke themselves to liberty in sin by examples of good men in the Scripture as Noah David Peter c. Whereas these should rather put us upon watchfulness and fear 2. Sometimes from good things Bonares neminem scandalizaâ— nisi malam mentem Tertul. Even the best things a man may turn to his bane And thus was the word out of Christs own mouth to the Jews and Pharisees Mat. 15.12 Joh. 6.60 Nay unto some Christ himself is a rock of offence and a stone to stumble at 1 Pet. 2.8 3. Sometimes men take offence ungiven from the inevitable occurrences of Gods providence all which he turns to the good of his Church And thus many cast themselves back by the Heresies in the Church by the dissentions in opinions by persecution and oppression of the ungodly by the paucity and contempt of such as cleave unto Christ by the prosperity of wicked men by the use or not using Christian liberty Sicut ubicunque fuerit triticum necesse est ut inveniatur illic zizania sic ubicunque fuerit bonum Dei illic erit scandalum inimici Chrys in Mat. 6 Hom. 33. Sicut necesse est ignem calere nivem frigere ita est necesse ut iniquitas mundi erroribus plena scandala pariat c. Hieron in Mat. 18.7 What is there spoken is Necessitate consequentiae because of the wickedness of men it will certainly be so And God justly permitteth the same for causes to him best known But yet by what follows it appears that Gods permission neither forceth mans will nor excuseth any evil act Peccare non tantum in se perditionis habet Hom. 25. in Epist ad Rom. quantum quod reliqui ad peccandum inducuntur saith Chrysostom To sin hath not so much perdition in it as to induce others to sin To shew in the glass of the Word the hatefulness of this evil To give offence or take it 1. It 's against the rule of Christian charity in a most high kind The former wounds thy brother the latter thy self not in body but in soul and conscience 2. Thou sinnest against Christ 1. Cor. 8.12 It is not only to destroy a member but to reach at the head so strait is the union betwixt Christ and his members Mat. 25.45 Nay it 's an high sin against the blood of Christ and vertue of his death Rom. 14.15 3. A sin it is that pulls most severe woes upon the sinner The Serpent was more punished than Eve Eve than Adam Jesabel than Ahab and Jeroboam than Israel Adde what a dreadful curse also it is to be given up to admit strong delusions and to be carried away against the care of a mans own salvation by any occasion whatsoever A plague inflicted on the limbs of Antichrist 2 Thess 2.10 11 12. But especially if they gather offence from that which should be the occasion of their holiness and happiness as Christ and his Word Give none offence neither to the Jews nor to the Gentiles 1 Cor. 10.32 nor to the Church of God Constancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is but almost done is not done saith Basil Et non quaruntur in Christianis initia sed finis saith Hierom. Temporary flashings are but like Conduits running with wine at a Coronation Or like a Land-flood that seems to be a great Sea but comes to nothing Tutius recurrere quà m malè ourrere was an Emperors symbol Better run back than run amiss But to run well till a man sweats and then to sit down and take cold may cause a consumption It was excellently resolved by a Martyr The Heavens shall sooner fall than I will deny my dear Lord. And another Though ye may pluck my heart out of my bowels yet shall you never pluck the truth out of my heart Hierom of Prague said Make the fire in my sight for had I feared it I had never come hither Castalia Rupea
said You may throw my body from this steep hill yet will my soul mount upward again Your blasphemies more offend my soul than your torments do my body Fabrianus said That every drop of his blood should preach Christ and set foâ—th his praise Doctor Cranmer Archbishop of Canterbury said Act. â—on Forasmuch as my hand offended in writing contrary to the heart my hand shall be punished therefore for may I come to the fire it shall first be burned Which accordingly he did and held his right hand so stedfast and unmoveable saving that once with it he wiped his face that all men might see his hand burned before it touched his body It is the Evening that crowns the Day and the last Act that commends the Scene Be thou faithful unto death Apoc. 2.10 and I will give thee a crown of life Inconstancy The unconstant man treadeth upon a moving earth and keeps no place He hath not patience to consult with reason but determines meerly upon fancy No man so hot in the pursuit of what he liketh no man sooner weary He is fiery in his passions his Heart is the Inne of all good Motions wherein if they lodge for a night it is well by morning they are gone and if they come again he entertains them as guests not as friends He is good to make an Enemy of ill to make a Friend In an unconstant man Senec. lib. de Tranquil there is first Nusquam residentis animi voluntatio uncertain rollings of spirit and then vita pendens a doubtful and suspensive life For our actions do oft bear the image and resemblance of our thoughts A double-minded man is unstable in all his wayes Jam. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perseverance God's elect child cannot fall finally Because he is held up by God's immutable will God's constant love and will is ever to be look'd upon as the onely cause of our safety which keeps our wills by grace against these over-mighty enemies And wretched were we if our wills were put to keep themselves by grace saith one For if Adam without sin resisted not the Principalities c. that opposed him how much less we that are burdened with a body of sin Because he hath an established faith his salvation is certain because saith is the evidence of things not seen Because there is no condemnation to them that are in Christ Jesus He is free from the law of sin and death If a son then no more a servant How dares flesh and blood say if a son yet again a servant Once a son and no more a servant once a son and a son for ever If a son then an heir A son saith Christ abides in the house for ever Aug. He that makes men good makes men to persevere in goodness Gods grace in his children is winning infallibly holding inseparably and leading indeclinably Dr. Field Perseverance in good beginneth not in the will but in Gods protecting grace that upholds the will from desisting Hence to every new work the will needs a new grace as Organs give sound no longer than while the bellows are blowing them Predestination gives a sure perseverance for none shall pluck Christs sheep out of his hand And though they may fall their slips are not final Sin reigns not in them wholly Or say they are punished it is a temporal Hell not eternal They are scourged that they may not be damned There are drops of displeasure for small sins and there is hot wrath for great sins but no whole displeasure without a whole reign of sin which cannot be We persevere in grace because built on the Rock Christ the Rock keeps us we keep not the rock yea the Rock keeps us that we keep the Rock For if it did not so the Rock did not keep us for if our keeping of the Rock were not kept by the Rock we should never keep it nor be kept But the Scripture saith we are kept from falling because we are grounded on the Rock and therefore the Rock doth keep us even from falling from the Rock faith a certain Author in his Ground of Arminianism Natural and Politick We should be like the Sun till Noon ever rising But there be many like Hezekiah's Sun that go back many degrees whose beginnings are like Nero's five first years full of hope and peace Or like the first moneth of a new servant Or like to the four Ages first golden then silver brasen iron Or to Nebuchadnezzars image begin gloriously but end basely Look to your selves this is a fearful sight a fearful condition Can he be ever rich that grows every day poorer Can he ever reach the goal that goes every day a step backward from it Alas how then shall he ever reach the goal of Glory that goes every day a step backward in Grace Successivorum non sâ—mul est esse perfectio saith Aquinas which accords to that of Tertullian Perfectio ordine posthumat But Multorum est incipere finire paucorum The Galatians began well so do many but Paul finished his course so do few Like the Diurnal-river in Peru so called because it falleth with a mighty current in the day but in the night is dry because it is not fed with a Spring but caused meerly by the melting of the Snow which lieth on the mountains thereabouts De Origine scribit Erasmus in vita ejus p. 1. Animum ejus plusquam adamantinum fuisse inde Adamantius dictus quem nec vitae austeritas nec perpetui labores nec dura paupertaâ— nec aemulorum improbitas nec suppliciorum terror nec ulla mortis facies à sancto instituto vel tantillum dimovere potuit Antiochus mustering all his Army in the presence of Hannibal much of their furniture being of glittering gold asked him If all this were not enough for the Romans meaning to overcome them Hannibal answered Enough were they the most covetous men in the world meaning to animate good souldiers Certainly Per finalem perseverantiam pertingitur ad praemium Innocent 3. l. 2. de sacr Altar Myst c. 41. Luk. 9.62 qui perseveraverit usque ad finem hic salvus erit No man having put his hand to the plough and looking back is fit for the kingdom of God He that endureth to the end shall be saved Mat. 10.22 Gal. 6.9 Therefore let us not be weary in well-doing for in due season we shall reap if we faint not Apostacy The just man falls seven times a day but he riseth again Ille propriâ— est aâ—ostata qui fidem veram antea professus ab eâ in totum recedit Apostata idem sonat quod desertor transfaga If a man fall on the bridge he may rise again if he fall besides it he is drowned All falling after knowledge is not the unpardonable sin Noah fell Lot David Solomon c. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The
shall be holy before God and just amongst men There is no more certain signe of a bad cause than extended testimonies and wire-drawn Arguments The Arguments of Papists are as headlesse arrowes shot We demand sithes as the saying is and they answer us with Mattocks This may serve to wash away their varnish of Antiquity Papists are like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 73. that would take on them to decide all questions Itaq à Socrate Platone exagitatur vel Papâ potius These with their Bishops are determined for ever to defend in all points the Popish part and to arme themselves to fight in the B. of Romes quarrel though it were against God and his Scriptures Papists do as Cyprian speaks of Hereticks Et gladis venenis subverteâ—tes veritatem I say of them as Cyprian of the Marcionites Nihil est apud illos nisi perfidia blasphemia contentio sanctitatis veritatis inimica Carnis ut hic malus affectus sic lumina mentis Mant. Eclog. 2. Claudat in errores ut sponte feramur apertos Hi cursus fecere novos Eclog. 10. liquere priores Quos dederat vivo veterum prudentia patrum Will ye plead for Baal Judg. 6.31 will ye save him If he be a god let him plead for himself Antiquity It is like fame Arist Caput inter nubilâ— condit her head is muffled from our sight Indeed 't is venerable and witnesses the more ancient they are the more to be credited as lesse corrupt But yet it is like unto old age onely a crown if it be found in the way of righteousnesse and not otherwise Papists boast much of Antiquity as once the Gibeonites did of old shoes and mouldy bread But disjoined from verity it deserves little reverence for it must have no more honour than what it can maintain The longer Manna was kept against the command of God the more it stank Antiquity after Scripture is a cypher increasing the number otherwise it stands for nothing or for worse than nothing Ye have heard Mat. 5.21 that it was said by them of old time But I say unto you Custome It is a Law or Rite not written Longavi â—nim temporis usus consâ—eâ—udinis non est vilis 〈◊〉 which being established by long use and the consent of our Ancestours hath been and is daily practised But to speak divinely It s lawful enough to change these for the better Certainly an ungodly custome was that Joh. 18.39 to save the wicked and condemne the just what ever was the ground why should any Barabbâ—â— scape by it Well said Calvin In istâ consuetudine turpe crassum fuit vitium All or most of the West-Indians being asked why they make warre against any of their neighbours use commonly this answer It hath been the custome for them and us to fight still one against another It is then concluded with Cyprian Consuttudo â—ine veritate vetustas error is est The customes of the people are vain Jer. 10.3 Idolatry The matter informed by Divinity is of two kinds Matter of belief and truth of opinion and matter of service and adoration which is also judged and directed by the former The one being as the internal soul of Religion and the other as the external body thereof And therefore the Heâ—then-religion was not only a worship of Idols But the whole Religion was an Idol in it self for it had no soul that is no certainty of belief as a man may well think considering the chief Doctors of their Church were the Poets and the reason was because the Heathen gods were no jealous gods but were to be admitted into part as they had reason neither did they respect the pureness of heart so they might have external honour and rites Idolatry is when we worship false gods supposing them to be true Papists prove the worshipping of Saints out of those words 2 Thes 1.10 where it is said that God shall be glorified in his Saintâ— whereas to worship them so is to take some of Gods glory and give it unto them But the Angel would not suffer John to fall down and worship him A coveteous wretch is an Idolater Quiâ—quid quiâ— amat supra vel aquè ac Deum id sibi Deus est Ambitiosus honos opes foeda voluptas Hâ—c tria pro trino Numine munâ—us babet Mant in respect of his inward and outward adoring of Mammon Inward worship consists in our faith hope and love for as that is our master to whom we submit our obedience so that is our God in which we trust most and love most As the wantons best beloved is his saint and goddesse the Epicures panch is his God the covetous beast who had rather be damned than damnified hath his Mammon in place of his god with all his heart mind and soul making gold his hope and saying to the wedge of gold thou art my confidence This covetous Idolater is like a box that apprentices use to put money in which will never restore any thing back till it be broken So nor a covetous man till he be dead and rotten and broken asunder like a Potters vessel then hapily the wormes shall have his Carkass and unthrifty heires his estate Son of man these men have set up their Idols in their heart Ezek. â—4 3 and put the stumbling-block of their iniquity before their face should I be enquired of at all by them 1 John 5.21 c. Little Children keep your selves from Idols Amen Superstition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et fâ—agmen pro quo legenâ—um juxta Masoretha◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juâ— carnium abominandarum Many that cannot digest the flesh of Popery yet can take great delight in the broth of Superstition According to that Isa 65.4 Broth of abominable things are in their vessels It is a form of Divine worship devised by men beside Superstitio à superstando Est cultus indebitus praeter verbum Dei Zanch Dâ— Hall or beyond the commandment of God breeding in the followers of it a servile fear Superstition is devout impiety the superstitious man worships God but as he lists he gives God what he asketh not more than he asks this man dare not stir forth till his breast be crossed his face sprinkled if but an Hare crosse him in the way he returns if he see a snake unkilled he fears a mischief if the falt fall towards him he looks pale and wan in the morning he listneth whether the Crow crieeth even or od and by that token presageth of the weather if he hears but a Raven croak from the next roof he presently makes his Will but if a fancie shall second his thoughts with a dream of some fair garden or green rushes or the salutation of a dead friend he takes leave of the world and saies he cannot live He will never â—et to Sea but on a Sunday Mat.
come Rom. 3.8 Omnia libera per fidem serva per charitatem Faith gives liberty but Charity is a binder Paul by faith may circumcise Timothy by charity he will not circumcise Titus Off with that hair away with that apparel those colours c. which wound thy weak brothers soul It will be no grief of heart as Abigal told David in another case to have forborn in case of scandal A great grief it would be if by some rash word we should betray a brother or smite out the eye of our dearest child Should we then destroy the life of grace in another by our unadvised walking Vnto the pure all things are pure Read 1 Tim. 4.4 Tit. 1.15 Rom. 14.3 Let not him that eateth despise him that eateth not and let not him which eateth not judge him which eateth Vers 15. Destroy not him with thy meat for whom Christ died Read Rom. 14 5. 1 Cor. 8.11 c. Questions The Schoolmen were great Questionists and they had it from the Artemonites a sort of Hereticks Anno Christi 220. that out of Aristotle and Theophrastus corrupted the Scripture by turning all into questions In detestation of whose vain jangling and doting about questions Luther saith Propè est ut jurem nullum esse Theologum Scholasticum qui unum caput Evangelii intelligat I durst swear almost that there was not one School-Divine Tom. 1. Oper. lat Ep. 47. that rightly understood one Chapter of the Gospel Again God loveth Curristas non Quaeristas saith he It is a question of the Papists Whether an Ass drinking at the Font do drink the water of Baptism and so may be said to be baptized But Melancton answered well Est quaestio digna Asinis Such Questionists are as Stapleton saith of Bodin Magna nugatores great Triflers True it is we must be ready to render a reason of our faith but then it must be when we see it will be to some good purpose Nodum nodo dissipat Aret. as if otherwise forbear or uâ—ty one knot with another as Christ did Mat. 21.24 Sick about questions 1 Tim. 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.23 But foolish and unlearned questions avoid knowing that they do gender strifes Read 1 Tim. 1.4 Tit. 3.9 c. Imagination This Janus of Imagination hath different faces The face towards Reason hath the print of Truth the face towards Action hath the print of Good which nevertheless are faces Quales decet esse sororum In matters of Religion Imagination is raised above Reason hence is the cause why Religion sought access to the mind by Similitudes Types Parables Visions and Dreams Those that abused the light of nature Rom. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a reward became vain in their imaginations Sense and Motion Sense is that faculty whereby a man in his body is enabled to discern things without himself and accordingly to desire and move to them 1. Seeing by which man is not only enabled to behold the Creation and see what God hath wrought but finds it a chief help for all the employments of life in all callings 2. Hearing which is performed after a wonderful manner by which is let into the soul and body not only sounds of delight but also of necessity 3. Tasting by which we distinguish of meats profitable or hurtful to the body 4. Smelling by which we receive in those delightful scents God hath caused to arise from divers of his creatures and to avoid things noisom 5. Touching which though it be the most stupid sense is of great use for mans safety These are called Outward senses and what images of divers things they have got by going abroad they do deliver in to the Common sense the Phantasie and Memory where they are received in refined and treasured up and these are called the Inward senses So that the former may be called the Body's guard and the Soul's intâ—lligencers All sense proceedeth from the brain and therefore is placed as Galen observeth in the upper part of the body as the fittest scituation for conveniency to the senses of the eyes and sight especially The spring and original of the senses saith another is in the common sense seated in the fore-part of the head This differeth from the rest of the senses as the root from the branches or as a line drawn from the point Our senses are inlets to the understanding and therefore the senses of the body are advantagious to the mind The eye doth not see for it self or for the body only but the eye sees for the understanding The like may be said of the rest of the senses They may be servants to sin or servants to grace Let not therefore those senses which God hath given us both for natural uses to the body and for spiritual uses to the soul be abused and turned to the disservice of the body much less to the destruction and damnation of the soul For by these the heart may in a moment be both affected and infected Amongst the rest Seeing and Hearing are two principal senses of inquisition and reporcers of knowledge never satisfied yet no knowledge of Gods will revealed by the senses As one of Plato's School said That the sense of man carrieth a resemblance with the Sun which as we see openeth and revealeth all the terrestrial Globe but then again it obscureth and concealeth the stars and celestial Globe So doth the sense discover natural things but it darkeneth and shutteth up divine Hence it is that many learned men have been heretical whilst they sought to flie up to the secrets of the Deity by the waxen wings of the Senses Of the Senses read Eccl. 1.8 Job 6.30 cap. 12.11 Gen. 27.12.21.27 1 Cor. 12.17 c. 2 Cor. 5.7 But we walk by faith not by sight Motion is one of those two sorts of senses wrought by the soul upon the body For of it self it is but a dead lump as it shews it self to be when the soul is gone out of it The soul gives unto the body a threefold motion The Vital motion and this is wrought two wayes 1. By the Pulse which is begun at the heart and made continually to beat and this beating of the heart begets those sparkles which we call vital spirits arising out of the finest of the blood which spirits are carried by the pulse thorow the arteries and they shine in the whole body according as their passages are more or less open 2. And by Breathing by which aire is both fetcht in continually for the cooling of natural heat in the heart and the spirits refreshed as also the gross and more smoky spirits are exhaled out of the breast The motion of Appetite by which the creature is inclined to take to him such things from without as he conceives good and needful for him and likewise to avoid things hurtful Thus there are divers appetites and desires as of hunger and thirst after food desire of
procreation c. The motion from place to place which is a strong motion upon the body Est Deus in nobis agitante calescimus illo driving it to the motion of the whole or some part of it And in vain were appetites or desires given to the creatures if this motion were not given because without it they could never compass things desired In God we live and move and have our being Act. 17.28 Reason Duplex est actus rationis say the Schoolmen Primus secundus Ita duplex actus scientiae primus secundus There is in an Infant the first act of reason when he beginneth to speak and the second act when he beginneth to learn So then say they the first act of knowledge is the second act of reason An Infant hath the first act of reason but not the second And a learned man when he is sleeping hath the first act of knowledge but not the second Reason is that faculty or power of the soul whereby we debate and discourse of things and objects that we may be able soundly to judge of that which we rightly understand Sometimes it is taken for the use of this faculty viz. Discretion Act. 25.27 Or Reason is a faculty of the soul wherein men excell all creatures in this visible world This is admirable for by the light of this man can conceive of things as well as by sense yea of things that never were in the senses It can conceive of the nature of God and discern him from his works It can conceive of things by a discerning reflection conceiving of it self and understanding that it doth understand It can distinguish between good and evil truth and falshood viz. the moral goodness of things It can in a small moment of time go almost over the whole world and view it all It can in a sort invent things that never were in being c. And yet bare reason is further from grace than sense is from reason The distance between mans nature and grace is greater than that between mans nature and a beast's It is as easie to change a beast into a man or to make a beast understand reason as to change a Sinner into a Saint or to make an Infidel a Believer Neither is meer humane reason any competent Surveyer of the wayes of God Not that any of the wayes of God are against reason but many of them are above our reason the wayes of God are ordered by the quintescence of reason but in which of the sons of Adam is that to be found When we measure the wayes of God by the standard and scantlings of our reason what a disguise do we put upon them Yea how do we disguise God himself We make him a Justice a Mercy like our own Isa 55.8 what a God do we make of him My thoughts are not your thoughts neither are your wayes my wayes saith the Lord. And shall any reduce and shrink up the thoughts and wayes of God to their narrow and straitned model The Lord said of Adam in scorne when he attempted a likenesse to God Behold the man is become as one of us Gen 3.22 to know good and evil How then doth God scorne them that would make his wayes and thoughts as their own When therefore we are apt to think there is no reason for that for which we our selves can see no reason Consider What if God should appear and tell thee It shall be thus and the reason of it is because I will have it so Is not that answer enough to any man The will of God is reason enough and ought to be the most satisfying reason Many there are in the world whose actings out-run their reason they speak they know not what and they do they know not why In a word they are more busie than wise The inadvertency of such our Saviour made the ground of his Prayer Luke 23.34 Father forgive them for they know not what they do But the soul hath her senses as well as the body Heb. 5. ult And Reason is the souls taster distinguishing truth from falshood as the palate distinguisheth bitter from sweet Princes have their tasters before they eat lest there should be poison in the dish God hath given unto man a taster for his spiritual meat There are three sorts of minds in the world 1. Corrupt 2. Natural 3. Spiritual And answerably three kinds of reasonings One is corrupt reasoning when men do reason meerly sinfully 1 Cor. 15.32 Let us eat and drink for to morrow we shall die Here was a reasoning in this but it was corrupt In this sense the most unreasonable man hath reasoning in him he never doth any thing but he hath some kind of reason for it There is a natural reasoning Mark 3.6 Christ had told a Leper his sins were forgiven the Scribes sitting there reason in their hearts Why doth this man speak blasphemy Who can forgive sins but God This was properly corrupt but true reasoning Here was only the defect natural light comes too short they did not see that he was God and therefore might forgive sins Else it was true enough according to their Principle had he been but a meer man but their reason was lame and low There are spiritual reasoning And upon this is all godlinesse and every piece of it carried Religion is the most rational thing in the world The whole bulk of godliness consists either in 1. Beleeving 2. Doing or 3. Suffering And consult but these Scriptures Hebr. 11.19 2 Cor. ◠14. Rom. 8.18 And though in the first of them at least there is nothing that seemes to be more without reason yet you will find that in them all there is the purest sublimest and most excellent reason What we say of Logick in a natural way Logick is the Art of reasoning that 's the definition of it may truly be said of godlinesse in a spiritual way godlinesse is the true Art of spiritual reasoning 2 Thes 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence there is not one dram of spiritual reasoning but in godly people and therefore wicked men that have not faith they are said to be absurd or unreasonable men Men compact of meer incongruities solecising in all opinion speeches and actions As the mind or understanding is the highest faculty of the soul so the reasonings are the most immediate and highest acts of the mind From them it comes to the will and affections and then it goes out into the actions Therefore the mind is Christs or the Devils chief throne The reasonings of the mind are the chief strength of the mind the immediate flowings of the mind Hence the most rational men if wicked are the worst men in the world because they have more strength of reason than other men and the reason being corrupt and naught the stronger it is the worse the man is Therefore said a godly Divine if I have a child or a friend that is wicked
that we hold or do out of bare ignorance of the truth But Heresie is an Errour and more having these three things in it Viz. 1. In regard of the matter it must be in some great and fundamental truths 2. It is accompanied with pertinacy and obstinacy after clear light offered 3. There is in it a taking of pleasure or delight It is numbred among the lusts of the flesh Gal. 5.20 Hereticks like the dog in the fable lose the substance of Religion while they gape too earnestly at the shadow Fire proves gold the furnace vessels tribulation friends wars good subjects Permittit Deus haereses ut qui probati sunt appareant and schisme or heresie the true Christian Therefore it behoves that there be heresies in the Church as it is necessary there should be poison and venemous creatures in the world because out of them God will work medicines 1 Cor. 11.19 Tertullian compares hereticks to the sepiae a kind of fish who lest they should be taken of their pursuers cast behind them abundance of black matter and so escape out of sight Epiphanius was semper haereticorum acerrimus oppugnator And Knox the Scottish Divine he so fully answered all his adversaries objections Lot Com. Heresie is exceedingly infectious and for most part mortal hence the Italian Proverb Jealousie Frensie and Heresie can hardly be cured Tit. 3. 〈…〉 that one of them said I see all our shifts will serve nothing before God they serve us in so small stead before men All heresies are found to flow saith Chemnitius either from the superstitious pride of Samosatenus or from the sophistry of Arrius or from the ignorance of Aelius These mens wits will better serve them to devise a thousand shifts to elude the truth than their pride will suffer them to acknowledge it And here St. Pauls rule takes place A man that is an heretick after the first and second admonition reject Knowing that he that is such is subverted and sinneth being condemned of himself See Hos 4.17 Blasphemie Blasphemers set their mouths against heaven Blasphemous speeches Leviter volant sed non leviter violant and their words are stout against God Such are all desperate speeches imposing upon God any thing unbeseeming of his Majestie which he can by no means away with The Church-Historian reports of Julian the Apostate that when he was wounded in the battel against the Parthians he took of his blood Theod. l. 3.6.20 Niceph. l. 10. c. 35. and threw it up to heaven he stretcheth out his hand against God saying in derision of Christ O Galilaean thou hast overcome This outward gesture of his body expressed the secret indignation of his minde And indeed blaspheming of God Vicisti Galilaeâ— properly taken is ever joyned with an intent to cast reproach upon God Amalachitâ— Israelitas in exitu de Egypto vel ob lassitudinem vel ob legalem immunditiem extra castra degentes â—cciderunt corum circumcisionem amputatam in subsannationem Dei projecerunt in coelum Euseb l. 2. c. 6. And it is observed by Hierom who saith he received it from the tradition of the Jews that the Amalekites who were professed enemies to them did lie upon the watch to take all advantages against them In their march from Aegypt to Canaan and when at any time they turned aside out of the way either because of legal uncleannesse or upon any natural necessity they would fall upon them and slay them which being done they cut off that member which had the seal of the Covenant Circumcision upon it and with their hand stretched out threw it up toward heaven as if they would challenge God himself to revenge their blasphemy of him and the contempt of that sacred institution Such was the blasphemy of Caius Caligula that he set up his picture in many places and claimed mens prayers unto himself and dedicated the Temple in the holy City to his proper use translating and consecrating the name to new Caius as a famous God This was far beyond the Bishop of Constantinople who onely desiring to be called Universal Gregory the great calls it Nâ—mâ—nistud blasphemia It is a sin against the light of Nature which Princes have severely punished some by searing their lips with an hot iron and others with death The very Turks cannot endure them that wound the eares of heaven but punish the Christians their Prisoners when they through impatience or desperateness do blaspheme Christ But how piercing is it to the heart of God and his people visible vengeance hath fallen upon such wretches and they have come to a fearful end Mr. Anno 1553. in Helvetia at a town 3. miles distant from Lucerna on a Lords day under the town-wall The truth of this relation is farther attested by others Iob Tincelius Philip Loincerus Theat Hist p. 142. Isa 37.23 Psal 42.10 Psal 56.7 Trapp in his Exposition on Malachy recites a terrible story out of Andrew Musculus concerning a desperate Dice-player who having lost a great deal of money swore that if he lost the next cast he would sling his dagger at the face of God He lost it and in a rage threw up his daggar with all his might toward heaven The daggar vanished in the ayr and was seen no more five drops of blood fell down upon the table where they were playing which could never be washed out part of it is still kept in the town for a Monument and the blasphemer was fetcht away presently body and soul by the Devil with such an horrible noise as affrighted the whole town The other two came to a miserable end shortly after Whom hast thou reproached and blasphemed and against whom hast thou exalted thy voice and lifted up thine eyes on high even against the holy one of Israel As with a sword in my bones mine enemies reproach me while they say daily unto me where is thy God Shall they escape by iniquity in thine anger cast down the people O God Types ΤΥΠΟΙ A Type is a shadow of things to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Typus vestigium figura exemplar forma signum rei futurae Sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subostentio obscura repraesentatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbra Heb. 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that was in the Ceremonial Law were types of our Saviour Christ and of the Kingdom of heaven The Sanctuary a shadow of heaven the Tabernacle of Christs body the High-Priests of Christ Their sacrifices types of his the brazen serpent a figure of him c. They had the shadow and we the substance The Levitical Ordinance is also called a figure or Parable That is such a form of service as intimated some greater matter than to the sense appeared And called upon the people to look through the type to the truth of things through the history to the mystery When the sun is behind the shadow is before when the sun is
all can though full of shifts tell handsomely how to elude this Argument Here their unbloody sacrifice hath a deadly wound There can be no oblation of Christ without the suffering of Christ Dr. Thomas Taylor in his Caveat against offences affirms No Protestant ought to be present with his body at Popish Mass with pretence of keeping his heart to God nor can without scandal 1. For the Pretence 2. For the Presence it self For the Pretence No man can give his heart to God at that time he gives his body to an Idol For 1. Body and soul make but one man and one man can have but one faith one Lord and Master one God one Worship 2. God requires not the whole heart onely but the whole man and strength and he that created both body and soul requires them both to be glorified in 1 Cor. 6.20 3. She is no chast wife that gives any other man the use of her body with Protestation she keeps her heart to her husband 4. God will have no such heart reserved for him he will have no part of a divided man He is a Spirit and will be worshipped in spirit and truth not in spirit and falshood For the Presence A number of scandals are infolded 1. Here is a denial of Christ and of the faith which were it in the heart it would be confessed in the mouth Here 's a dastardly joyning with the enemy against Christ For he that is not with him is against him And what union between Christ and an Idol 2. A scandal in his own conscience allowing himself in that which he condemneth Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14.22 His bodie allowes what his heart condemnes He is a man damned in himself His body and soul are at fight one with another and both at fight with faith and truth 3. A scandal to others an occasion by such wicked example to draw others into the snare and so far as he can to destroy such as for whom Christ hath died Rom. 14.15 Let none object Naaman the Syrian craving leave to bow in the temple of Rimmon and the Prophet bade him go in peace 2 King 5. For among many answers The text shews 1. That Naaman confessed it a sin And how then can any hence prove it to be none 2. That he prayed twice against it And what thou prayest thou must do 3. He professeth he will never worship any now but the true God 4. He craves the Prophets prayers that he may never be drawn contrary to his purpose To which part the Prophet saith Go in peace not giving him leave to bow before Rimmon but promising his prayers he bids him farewel 5. Naaman might have pleaded a calling yet that would not serve nor satisfie his conscience How much less theirs that plead only for new-fangledness and a rash running out of their way so sinning without a cause Nor let any say Those were Heathen Idols the Mass is not so bad it hath some good things in it concerning God and Christ For the Mass is as gross Idolatry as ever the Heathens committed who never worshipped a baser thing than a piece of Bread And let them tell us a difference between bodily fornication of Heathens and Christians and we will conceive the same in the spiritual whoredom of Pagans and Papists But let him that hath an ear hear what the Spirit saith unto the Churches Come out from amongst them and touch no unclean thing I wish Travellers in forein Nations would observe this Experience shews how alluring the Antichristian Harlot is how many are daily won to her Idolatry Many that have frequented their Masses conceiving it no great harm to be present there if they can pretend to keep their heart to God proving Neutrals Samaritans and Cakes half-baked have had their hearts given up to horrible delusion infection and final destruction Have not they now kept their hearts well to God think we We are sanctified through the offering of the body of Jesus Christ Heb. 10.10 once for all Acceptance Sincerity cannot fail of Divine acceptance where endeavours are vigorous The poor Widows mite was above the rich mens magnificence Willingness of mind contributes much to the worthiness of the work Hiparchian was graced as well as Musaeus though the best of his measures was but piping to the Muses God as the Philosopher said in his Apology accepts of our few ears Senâ—e Epist 29. ad Lucillum being scattered with a good mind into his Garner since we are not able to bring handfuls into his barn Sic minimo capitur thuris honore Deus For if there be first a willing mind it is accepted according to that a man hath 2 Cor. 8.12 and not according to that he hath not Tabernacle By it was signified the Body of Christ As the High-Priest came into the first Tabernacle and by it passed into the Holy place so the Deity of our Saviour Christ came into his sacred Humanity and by it entred into heaven It was a Type not only of Christ who dwelt among us full of graces and truth Joh. 1.14 but of the Church built by Christ 1 Cor. 3.9 and also of every true Christian Eph. 2.10 The Curtains were coupled with Loops so should Christians by Love Exod. 26. The Taches made them one Tabernacle so should we hold the Unity of the Spirit in the bond of peace It was Goats hair without and Gold within God hid his Son under the Carpenters son and the Kings daughter is all glorious within Rams-skins covered the Ark from the violence of wind and weather shadowing out Gods protection to his his people The Vail was made with Cherubims to note the special presence and attendance of the holy Angels in the Assemblies of the Saints And the Hanging for the door of the Tent shadowed him that said of himself I am the door It is observable that the Holy place in this Tabernacle hath an Epithite to abase it withall Heb. 9.1 The Apostle calls it a Worldly Sanctuary 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it was made after the manner of the world For as God stretched the Firmament as a vail and curtain to separate the things above from them beneath so the Sanctuary had a vail that made a separation between the first and second Tabernacle 2. Because it was made of worldly matter as of hair silk c. 3. Because it was not eternal as our Sanctuary of Heaven is there our High-Priest appeareth for us before God But a frail brittle and mortal Sanctuary as the world is Which was a figure for the time then present Heb. 9.9 c. Noah's Ark. By the description set down Gen. 6. the Ark in shape was like to a Coffin for a mans body six times so long as it was broad and ten times so long as it was high And so fit to figure out Christs death and burial and ours with him by mortification of the old man
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 153â—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 Cyprâ—dâ— 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
the conscience of his faithfulnesse herein being more sweeter as it is more secret In favours done his memory is frail in benefits received never failing He is the joy of life the treasure of earth and no other than a good Angel cloathed in flesh It is said of Augustus that he was ad accipiendas amicitias rarissimus ad retinendas verò constantissâ—mus Euripides saith that a faithful friend in adversity is better than a calme sea to a storm-beaten Marriner The world is full of Jobs comforters and friends miserable ones who instead of comforting reproach vizarding themselves under the cloke of amity when their hearts are no better than lumps of hypocrisie But true friendship is Hercules knot indissoluble And like Mercuries staâ—â—e whereon are placed two snakes both the male and the female alwayes clipping and clasping together One asking a poor man how he would prefer his children his answer was Zenophon Cyrus is my friend But O happy is he that hath the God of Jacob for his help Psal â—46 5 and whose hope is in the Lord his God Kisse To kisse noteth 1. Worship and service 1 Kings 19.18 2. Duty and obedience Psal 2.12 3. Love and affection As a sign of unity and onenesse Salute one another saith Paul with an holy kisse Rom. 16.16 As it is the fashion among us for men meeting with their friends to shake hands So was it among the Jewes as appears by many places in both Testaments for men to kisse men at meeting and parting The Apostle intends a true conjunction of minds and affections forgetting all former offence This Peter calleth the kisse of charity and Austin Osculum columbinum the Dove-like kisse But there are unholy kisses The unchast kisse of the Harlot The idolatrous kisse of the Israelites to Baal The flattering kisse of Absolom and the trayterous kisse of Joab and Judas Above all its good to kisse him in whose lips grace is seated Let him kisse me with the kisses of his mouth Cant. 1.2 for thy love is better than wine Enemie Wisdom tells us it is good to keep a bit in the mouth of an enemie but much more of our spiritual enemies Fury fights against the soul like a mad Turk Fornication like a treacherous Joab it doth kisse and kill Drunkennesse is the master-gunner that sets all on fire Gluttony will stand for a Corporal Avarice for a Pioner Idlenesse for a Genleman of the company And Pride must be a Captain Let us therefore put on our spiritual armour To love our enemies is a hard task but Christ commands it and it must be done be it never so contrary to our foul nature The spirit that is in us lusteth after envy but the Scripture teacheth better things and God giveth more grace This is our Saviours Precept and this was his practice He melted over Jerusalem the slaughter-house of his Saints and himself Called Judas friend Prayed Father forgive them And did them all good for bodies and souls And all his children in all ages of the Church have resembled him Abraham rescueth Lot that had dealt so discourteously with him Isaac forgives the wrong done him by Abimelech and his servants and feasteth them Jacob was faithful to Laban who changed his wages ten times and alwayes for the worse Joseph entertained his malicious brethren into his house Elisha provides a table for them that had provided a grave for him And Stephen prayes heartily for his persecutors Lord lay not this sinne to their charge and prevailed as Austin thinketh for Pauls conversion In doing some good to our enemies we do most to our selves for God cannot but love in us that imitation of his mercy who bids his Sun to shine on the wicked and unthankful also Love your enemies Mat. 5.44 blesse them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you c. Read Rom. 12.20 21. Money It was and still is a common medler It is the worlds great Monarch and bears most Majesty What great designs did Philip bring to passe in Greece by his gold The very Oracles were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say as Philip would have them Antipater non tenuis fuit pecuniae ideo praevalidae fuit potentiae saith Egesippus he was a well-monyed man and therefore a mighty man But what security is in money Doth the Devil balk a lordly house as if he were afraid to come in Dares he not tempt a rich man to lewdnesse Let experience witnesse whether he dare not bring the highest gallant both to sin and shame Let his food be never so delicate he will be a guest at his table and perhaps thrust in one dish at his feast Drunkenness Satan will attend him though he have good servants Wealth is no charm to conjure away the Devil such an Amulet and the Pope's Holy-water are both of a force An evil conscience dares perplex Saul in the throne and a Judas with his purse full of money Can a silken sleeve keep a broken arm from aking then may a full barn keep an evil conscience from vexing Hell-fire doth not favour the rich mans limbs more than the poor's Dives goes to hell out of his purple-robes to flames of the same colour The frogs dare leap to King Pharaoh's chamber into his sumptuous pallaces The rich Worldlings live most miserably slav'd to that wealth whereof they keep the key under their girdle Esuriunt in Popina They starve in a Cooks shop The Poet tells us that when Codrus his * A little cottage in the forrest house burns he stands by and warms himself knowing that a little few sticks straw and clay with a little labour can rebuild him as good a tabernacle But if this accident light upon the Usurers house distraction seiseth him withall he cries out of this Chamber and that Chest of this Closet and Cabinet Bonds and Mortgages Money and Plate Strabo saith That Phaletius feared lest in digging for Gold and Silver Effodiuntur opes c. men would dig themselves a new way to Hell Plutonem brevi ad superos adducturos And bring up the Devil among them Gold is that which the basest yield the most savage Indians get servile Apprentices work miserable Muckworms admire and unthrifty Ruffians spend Yet the danger is not in having gold and silver so as these metals have not us Minut. Octav. so as they do not get within us But that is too often verified of which an Antient complaineth and not without cause Divites facultatibus suis alligatos magis aurum consuevisse suspicere quâ—m coelum That rich men mind Gold more than God and Money more than Mercy If wealth be wanting they sit down in a faithless sullen discontent and despair And if they have it they rise up in a corky frothy confidence that all shall go well with them Money answereth all things Eccl. 10.19 Clothing
There are some who have attained the last degree or step of old age who have not attained the first degree of wisdome And this is sad upon a double account 1 Because it is the duty of old men to shew forth wisdome 2. They have had a great opportunity to gather wisdome a price hath been in their hands though possibly they have not had hearts to make use of it How much time every one bath had such a talent he hath had and he shall be reckoned with answerably Time is not an empty duration God hath filled time with helps to eternity Turpis et ridiculus esi 〈◊〉 clementacius and with meanes to know him the onely true God which is life eternall An old man ignorant is more childish than a child It is bad enough when children and young men are ignorant but to see old men ignorant of the things of God with what teares should we lament it Old men are to be reverenced 1. Propter ipsam atatem Levit. 19.32 2. Propter prudentiam Job 12.12 3. Propter Experientiam 4. Propter Pietatem Pro. 16.31 Canities tunc venerabilis est quando ea gerit quae canitiem decent c. Cgrysost Else it is mucor potius qâ—à m canities As Manna the longer it was kept against the command of God the more it stanke Sâ—epe nigium cor est capâ—t album Mult a 〈…〉 câ—mveniunt in commoda Horat. The white rose is soonest cankered so is the white head soonest corrupted Satan got great advantage against old Solomon Asa Lot and others whom when young he could never so deceive The Heathens can warn us to look well to our old age as that which cometh not alone but is infected with many diseases both of body and mind To live long and dye in a full age is a blessing yet it is infinitely better to be full of grace than to be full of dayes but to be full dayes and full of grace too a venerable spectacle To be full of years and full of faith full of the fruits of righteousnesse which are by Christ this is comely and beautifull beyond all the beauty and comelinesse of youth Such may be truly said to have filled their dayes for those dayes are filled indeed which are full of Goodnesse Semper aliqrid novi ad poâ—taâ— Solet senâ—ctusesse deformis infirma obliviosa edulenta lucrosa indocilis et molesta saith Cato in Plutarch As Africa is never without some Monster so never is old age without some ailement Old age and misery are never seperated Therefore let no man be so besotted as to make that â—he talke of his old age which should be the trade of his whole life I have been young Psal 37.25 and now am old The evil dayes the years when it will be said I have no pleasure in them Eccl. 12.1 Cast me not off in the time of old age forsake me not when my strength faileth Psal 71.9 The World Mundus THE great body of the world Heil Geog. l. 1.31 like the body of man though it have many parts and members is but one body onely A body of so exact a forme and of so compleat a Symmetry in respect of the particular parts and all those parts so beautified and adorned by the God of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab ornatu mundus à munditie that from the Elegancy and beauties of it it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians and Mundus by the Latines both names declaring the composure of it to be full of ornament and all those ornaments conducting mankind of the knowledge of God There is 1. Mundus mundanus Act. 17.24 2. Mundus immundus 1 John 5.19 3. Mundus mundatus 2 Cor. 5.19 There are two sorts of men in the world 1. Of the world Psal 17.14 2. Not of the world John 17.16 The former are opposed to the Citizens of the new Jerusalem Terrigena fratres animam hà bentes triticeam such as have incarnated their souls are of the earth speak of the earth and mind earthly things as if they were born for no other purpose The latter indeed have their commoration on earth but their conversation is in heaven Pearls though they grow in the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they have affinity with the heaven the beauty and brightnesse whereof they resemble That which the soul is in the body that are Christians in the world Chrysost for as the soul is in but not of the body so Christians are in but not of the world Two things occasion fashion in this world 1. Multitude 2. Greatnesse For as Cyprian said Insipit esse licitum quod solet esse publiâ—um Quod est consueâ—um praesumitur esse justum custome is not only another nurture but another nature What is done of many speak the Lawyers is at length thought lawful for any It is an Axiom in the Bible that amity with the world is enmity with God He that is a Parasite to men is not the servant of Christ it is an unhappy thing to converse in the tents of Kedar As in a Chess-play so long as the game is in playing all men stand in their order and are respected according to the place First the King then the Queen then the Bishops c. But when once the game is ended they are all confusedly tumbled into a bagge and perhaps the King is lowest Even so it is with us in this life the world is a Stage or Theatre Vâ—iversus mundus exercet Histriouem whereon some play the part of sicut supra but when our Lord shall come with his Angels to judge the world all are alike great men and mean persons in the same sin shall be bound together and cast as a fagot into hell Let us not then conform our selves according to the greatest for Ego Rex meus is no good plea when God shall reckon with us at the last dreadful day The world is both 1. Transitory and 2. Unsatisfactory The fashion of this world passeth away One of the Kings of Egypt minding one day to ride in pomp caused his Chariot to be drawn with four captive Kings the hindermost of which looking back nodded his head at one of the wheeles which the King observing asked him his reason he answered it did resemble the changable fortune and affaires of the world which the King seriously considering set them at liberty and restored them In mundo nihil constat in orbem vertitur orbis Quidmirum recti quod sit in orbe nihil Yea the ruine of the goodliest pieces in the world Arist Polit. foreshews the destruction of the whole How ill beseeming and unworthy a thing is it then for a Christian to set his heart on the things of this world Omnia praetereunt praeter amare Deum considering that they are vain and transitory rather shews and shadows of things than
no good edge When he giveth quietnesse who then can make trouble Job 34.29 and when he hideth his face who then can behold him whether it be done against a Nation or against a man onely Peace Epiphanius used to say that he never let his adversary sleep not that he disturbed him but agreed with him presently not suffering the Sun to go down upon his wrath There is peace 1. External 2. Internal 3. Eternal of the 1. World 2. Minde 3. God Or more plainly peace between 1. Man and man 2. Man and himself 3. God and man Christ both procures us peace by his blood and keeps peace by his intercession He both makes and maintains peace Pax nostra bellum contra satanam For as Aulius Fulvius when he took his son in the conspiracy with Catiline said Ego te non Catalinae sed Patriae so God hath not begotten us in Christ that we should follow the arch-traitour Satan but serve him in holinesse Est pax peccatorum pax justorum pax temporis pax eternitatis Pax temporis interdum conceditur bonis malis sed pax eternitatis nunquam dabitur nisi bonis quia non est pax impiis De pace peccatorum inquit Psal Nalla salus bello pacem nos possumus omnes Drances Zelavi in peccatoribus pacem peccatorum videns De hac dicit Christus non veni mittere pacem sed gladium De pace justorum dicit Apostolus fructus spiritus est Charitas gaudium pax paientia hanc reliquit Christus Apostolis pacem relinquo vobis De pace temporis inquit Propheta Orietur in diebus ejus justitia Innocens 3. l. 3. De sacr Alt. myst c. 11. abundantia pacis Hanc incessanter petit Ecclesia Da pacem in diâ—bus nostris De pace aeternitatis Dominus dixit Apostolis pacem meam dâ— vobis non quomodo mundus dat Ego do vobis De hac inquit David In pace dormiam c. Dona nobis pacem ut de pace temporis per pacem pectoris transeamus ad pacem aeternitatis It is observable that amongst these seventeen sins Omnia pace vigent pacis tempore florens which are called works of the flesh Gal. 5. eight of them are of the adverse party to peace and that all the nine fruits of the spirit there reckoned up are peace and the assistants thereof Which sheweth what a concourse of evils is in strife Pausanias in Atticis p. 13. and that all good things which we can expect from the Spirit are in peace Hence even the heathens feigned Eirene Peace to be the nurse of Pluto their god of riches The work of righteousnesse shall be peace and the effect of righteousnesse Isa 32.17 quletnesse and assurance for ever Tamerlane after a great battel with and victory over the Muscovit Turk Hist fol. 212. beholding so many thousands of men there dead upon the ground was so far from rejoycing thereat that turning himself to one of his familiars he lamented the condition of such as commanded over great armies commending his fathers quiet course of life who being now well stricken in years and weary of the world delivered up unto him the government of his Kingdome retiring himself into a solitary life the more at quiet to serve God and so to end his days in peace Accounting him happy in seeking for rest and the other most unhappy which by the destruction of their own kind sought to procure their own glory Protesting himself even from his heart to be grieved to see such sad tokens of his victory Yea Fol. 216. the stern Bajazet marching with his great army against Tamerlane and by the way hearing a countrey shepheard merrily reposing himself with his homely Pipe as he sate by the side of a mountain feeding his poor flock standing still a great while listning unto him to the great admiration of many at last fetching a deep sigh brake forth into these words O happy shepheard which hadst neither Orthobulos nor Sebastia to lose bewraying therein his own discontentment And yet withal shewing that worldly blisse consisteth not so much in enjoying of much subject unto danger as enjoying in a little contentment devoid of fear Better is an handful with quietnesse Eccles 4.6 than both the hands full with travel and vexation of spirit Famine It is the want of bread and bread is the stay and staffe of life When this stay is gone our lives fall quickly when this staffe is broken the thread of life breaks too Famine within hath fought more eagerly than sword without Xenophon reports of one Anaxalaus accused in the Spartane judgement for delivering up the City of Bizantium to the enemy when he saw many die with famine he answered he knew difference between warring with an enemy and Nature It is numbred among the sore judgements of God if it be not the sorest 1. Causing faintnesse and madnesse Gen. 47.13 2. Hunger burneth Deut. 32.24 3. It causeth pining and languishment Lam. 4.9 4. Shame and howling Joel 1.11 5. Rage and cursing Isa 8.21 6. It breaks all the bonds of nature Deut. 28.53 54. Lam. 4.10 Isa 9.20 But yet this famine of the body is a light judgement to a famine of the Word which drieth up the soul and bringeth with it eternal death Amos 8.11 12. Miserable was the famine amongst the Jews in Jerusalem besieged by the Romanes some chewing the graines of raw wheat wives snatching the meat from their husbands â—useb l. 3. c. 6. children from their parents and that which was most miserable the mothers from the infants mouths c. Many seeing no way but one went and and laid them down upon the Beers to welcome death So miserable was the sight that Titus himself sorrowed and sighed and stretching forth his hands called God to witnesse Turk Hist fol. 1â—09 that he was not the cause of this calamity In Transilvania they ate up all the dogs cats mice and rats that they could get dead horses loathsome carrion of other hunger-starved beasts One man did eat another A woman having six children did among them eat one another until they were at length all six devoured yna thieves and malefactors hanged for their villanies were by the poor and miserably hungry people cut down from the Gallows and devoured At Athens the father and son fought for a dead mouse which dropped down betwen them from the top of the house God can cause a famine either by immoderate drought Joel 1.10 Or by immoderate moisture vers 17. These are usually the natural causes of famine but 't is good to enquire after the supernatural as Jacob enquired who stood on the top of the ladder and sent the Angels to and fro Gen. 28.13 I behold and low a black horse Pestilence The word in the Hebrew Ezek. 14.19 comes from another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loqui which signifieth to speak And
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 â—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 Lconâ— 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 â—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
therefore famous in Bethlehem But yet many things were left unrectified which either they did not see or could not help All which may shew us that it is a praise proper to Christ only to be Alpha and Omega Author and Finisher of that he sets about Behold Rev. 21.5 I make all thinks new Read Isa 65.17 18.2 Cor. 5.17 Mutability Princes are like the Sun and great Subjects are like the Dials if the Sun shine not on the Dial no man will look on it Wicked purposes are easily checked not easily broken off Sauls sword is scarce dry from the blood of the Philistines when it thirsts anew for the blood of David Saul rent Samuels garment now David Sauls both were significant the rending of the one signified the Kingdome torne out of those unworthy hands the cutting of the other that the life of Saul might have been as easily cut off Both signes and symptoms of mutability The greatest changes are incident to the greatest persons Rulers of times become captives and they who sate on Thrones live in Prisons Nebuchadnezzars goodly image did degenerate and gradually abase from a head of gold to a breast and armes of silver thence to belly and thighes of brasse to legges of iron and feet of iron and clay All these represented some Kings and Kingdoms falling and others rising upon their ruines till a Kingdom do arise which should never fall The most durable creatures are changeable the heavens are an emblem of continuance yet in a perishing condition and shall be if not totally annihilated yet much altered from what they are as will amount to this They are no more The mountains and rocks change ordinarily by the power of time every mixt body hath the seed of corruption in it and therefore must corrupt naturally though God should not destroy it providentially or judiciarily Man is a very mutable creature In his body suffering every day an alteration perfective or corruptive yea while he is growing stronger hasting not only to weaknesse but to dissolution Farther consider him in reference to his mind we use to say of several men so many men so many minds And for his civil state Quot homines tot sentcutiae of honour power riches and relations day unto day makes report that it is of little continuance Man hath three great changes 1. In his outward condition a change from weaknesse to strength from poverty to riches from sorrow to joy 2. Death is the great change of mankind The Saints change for the better wicked men for the worse 3. At the Resurrection for this corruptible must put on incorruption and this mortal must put on immortality Only mortality is the stage of mutability for beyond this world there are no changes Heaven and Hell a state of eternal blessednesse or wretchednesse have no changes in them nor anything that is Heterogeneal or of another kind Heaven which hath light and joy in it hath no darknesse no sorrow at all in it Hell which hath darknesse and sorrow in it hath no light nor joy at all in it Mixtures and changes are made here on earth when our last change is fully come we shall go beyond all changes All the dayes of my appointed time will I wait Job 14.14 till my change come Help Aid or Assistance Many mens helps are like that of Hananiab to Jeremiah cap. 28.13 They break some yokes of wood that they may have the better occasion to make for them yokes of iron There is a two fold help God giveth 1. Common And this Gods people have with the rest of all the world 2. Special Carrying them forth to do gracious acts and to perform good compleatly Without me ye can do nothing John 15. Far were the Romans from helping the oppressed Britains Dan. Chron. when they sent for aid they complained that betwixt the barbarous enemy and the Sea as two kind of deaths they were either murthered or drowned but their implorations prevailed not But the Saints comfort is that where humane help faileth divine beginneth Give us help in trouble for vain is the help of man Psal 60.11 Desolation I will utterly consume all things from off the land saith the Lord I will consume man and beast I will consume the fowles of the heaven and the fishes of the sea This is a threatning against Juda by the Prophet Zephaniah Cap. 1 2 3. the strangest devastation and destruction that ever was for in the plague of Egypt there was the death of the first-born the death of beasts and of the fishes by water turned into blood but I find not that the fowles of heaven were destroyed In the drowning of the world although the beasts of the field and fowles of the air perished yet cannot I collect the destruction of the fishes But in this man and beast and fish and fowle all things are threatned to be destroyed Hierom affirmeth the like of his native Countrey wasted so with warre Vt prater calum et canum et crescentes vipres et condensa siâ—varum cuncta perierint In meâ patriâ deus venter est et in diem vivitur sanctior est illâ— qui ditior that besides air and earth and briars and forrests all was destroyed And that we may not wonder at this severity of God here what he elsewhere saith In my Countrey their belly is their god their glory is in their shame and they minde earthly things And so their end hath been destruction and utter desolation True it is that desolation is the fruit of sin witnesse Sodom which was once as Egypt yea as Eden but is now a place of Nettles and Salt-pits Judea that once Lumen totius Orbis now laid desolate And Babylon a place if we may believe Strabo of incredible fertility and increase yet suffering destruction by thy Medes It were easie to instance in the seven Churches of Asia the Palatinate and other parts of Germany c. Yea such is the hatred God beareth to sin that his hand is upon the insensible creatures for mans sake A fruitful land turneth he into burrennesse for the wickednesse of them that dwell therein Psal 197.34 Arts and Sciences commendable and cursed Ars. NEmo est quin aliquâ arte praeclarus est Art is twofold of 1 Body 2. Soul Either 1. Cosmetick Amongst other History is much to be conunended as Antedating time and bringing experience without gray hairs Art of Decoration 2. Medicinal Art or Cure 3. Athletick Art or Activity 4. Voluptuary eruditus luxus as Tacitus calls it It is storied that about Astreds time King of England before his instauration there was not a Grammarian sound in his Kingdom to teach him Nulla ars doceri praesumitur nisi intentâ priùs meditatione discatur Artisicium est judicare de arte is a maxime of infallible truth and yet ignorance begets confidence He that teacheth man knowledge Psal 94.10 shall not he know Ingenuity
is cast out of one Paradise to make himself another It is charged as a foul fault upon those Sensualists Jam. 5.5 That they had lived in pleasure on the earth and been wanton Musical instruments are called The delights of the sons of men Eccl. 2.8 because the Musick of instruments is proper unto men whereas the musick of voice is in birds also But it is good to remember that old age will come and then All the daughters of musick shall be brought low Eccl. 12.4 Nam quae cantante voluptas Juvenal Devil Quasi do evil Or a Divellendo for he would pull men from God Or of duo two and bolus a bit because he makes but two bits of man one of his body the other of his soul Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à trajiciendo because he striketh thorow with his darts Or because he is the Calumniatour Accusing 1. God to man 2. Man to God 3. Man to man 3. Man to himself The Divel is Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roaring lyon and lyes in wait for the Church but Christ her invincible champion Diabolus in pace subdolus in persecutione violentus Cypr. Eos quaerit dejicere quos videt stare is ever at hand for her help who is Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lyon of the tribe of Judah that delivereth us from the wrath to come The first Adam was conquered of the serpent by gluttony pride and avarice By gluttony when he did eat the forbidden fruit by dride desiring to be as God and by covetousnesse being discontent with his present estate So the second Adam is assaulted by the same serpent with gluttony If thou be the Son of God command that these stones be made bread With Pride the Devil taketh him up into the holy city and setteth him on a Pinacle of the Temple and saith cast thy self down c. And with Avarice for he taketh him up into an exceeding high mountain and sheweth him all the Kingdomes of the world and the glory of them and saith unto him All these things will I give thee if thou wilt fall down and worship me Whereas Scripture saith the Devil was a murtherer from the beginning Joh. 8.44 We are not to understand from the first absolute beginning for then he had no being nor from his own beginning for at his creation he was good But so soon as ever man was he was resolved to destory him and so with reference to the intention he is so called As the Vulture feeds best upon the most stinking carrion so the Devil upon the most corrupt hearts Hence he is called the unclean spirit Mat. 12.43.1 Affectione because he loveth uncleanness 2. Persvasione because he perswades men to it 3. Habitatione because he inhabits unclean hearts he finds them foul he makes them worse Wheresoever the great Turk sets his foot once no grasse grows they say ever after Sure it is no grace grows where Satan dwels Christ casts the Devil out of the poor sinner where he did possesse for these causes especially justified by law viz. Because 1. He payes not the rent Jacobs de Vorag 2. He suffers the house to decay 3. He imploys it to base uses 4. God himself will dwel in it A Conjurer expels the Devil not by constraint but by consent and therefore when he is cast out by wicked men it is by compact and he will be sure to gain by the bargain But Christ is stronger than he and therefore casts him out by main force The Panther hath a pleasant smel and beautiful skin but a foul face and when she would prey upon beasts which come to gaze on her she hides her head Mentitur ut sallat vitam pollicetur ut perimat So the Devil he is also a very turn-coat At Lystra he appeared like a Comedian At Athens like a Philosopher At Ephesus like an Artificer to Saul like the old Prophet who could have spoken more gravely severely divinely than the fiend did But as when one commended the Popes Legate at the counsel of Basil Sigismund the Emperour answered Tamen Romanus est So when Satan comes commended to us under what name soever let us cry out yet he is a Devil The Devil is restlesse in mischief Non dormitat saith one Semper-vigil ille Synagoge sua Episcopus he is vigilant and diligent restlesse and unquiet as Cain As Pliny saith of the Scorpion that there is not one minute wherein it doth not put forth the sting Bernard in a rapture was before the judgment-seat of Christ Est leo si fugias si stas quasi muscaâ—recedit and Satan impleading him Saith he Thou hast been so and so Answ 'T is true vile I have been but Christ hath a double title to Heaven both as heir and meriting the one of these he keeps to himself but the other he hath given me The readiest way to kill the serpent is to break his head The Devils head is cut off if we resist his first assault For as David slew Goliah by hitting him in the forehead so we must gather stones out of Gods brooke that is his holy book and sling them at the Devils head And know if the Devils without Christs leave had no power to enter into the Gaderens swine much lesse over Gods own sheep Satan is so vext at mans devotion that Origen saith In Num. Hom. 27. there is no greater torment to the Devils than to see man addicted to the Scriptures In hoc eorum omnis slamma est in hoc uruntur incendio Chrysostom saith we may lash or scourge him by sasting and Prayer And indeed the Prophet calls it a charm or inchantment Isa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26.16 When the Devil would assault a poor soul the best way is to imitate Christ Inhoneflum enim est bonestam matronem cum meretrice litigare who stands not arguing the case with him but cuts him off short with a vehement check and reproof turning him over to his Father to give him his duâ— Saying The Lord rebuke thee Zech. 3.2 It is not fit saith Chrysostâ—m for a Matron to scold with a Strumpet Your adversary the Devil as a roaring lyon walketh about 1 Pet. 5.8 9. seeking whom he may devour Whom resist stedfast in the faith Salt It is observed that Nature hath prudently mingled salt with all things that they may not easily putrify Greges enim pecorum urinam salsissimam essundere videmus in omnes stirpes salem infusum saith Bodin Yea Theat Nat. there is indeed in every thing we eat a natural and concealed salt which is seperated by digestions Dr. Brown Bâ—eud Epid. as doth appear in our tears sweat and urines although we refrain all falt or what doth seem to contain it Certainly the Spirit as salt must dry up those bad humors in us that breed that never-dying worme and as fire must wast our corruptions which else will carry us on
to the unquenchable fire And we must also make out mortification and holy discretion as also sincerity of doctrine and discipline whereby the Saints are seasoned and preserved from the putresaction of sin and orrour Else we shall be in danger to run Ecebolius his course of whom it is said Ecabolius Sophista qui legebet Rhetoricam Julianâ— discipuli fortunam secutus à christianis ad ethnicos descivit tandemque Juliano extincto ad Christianos rever suâ— Prae foribus Templi prostratus clamitabat Calcate me salem insipidum What intollerable blasphemy in the conjuring of salt among the Papistâ— It is thus I conjure thee O sals by the living God c. that thou mayst be made a conjured salt to the salvation of all them that believe And that unto all such as receive thee thou mayst be health of soul and bâ—dy and that from out of the place wherein thou shalt be sprinkled may fly away and depart all phantasie wickednesse or craftinesse of the Devils subtilty and every foul spirit c. Have salt in your selves Mark 9.50 Poyson It is subtle and spiritful and therefore incorporates with that which is most subtle in man his spirits flat grosse and dreggish liquor will not quench the fiery thirst of poyson it drinks nothing but pure spirits drying them up and corrupting the blood in which the spirits are Yet God is said to have made all things double and if we look upon the works of the most high there are two and two one against another that one contrary hath another and poyson is not without a poyson to itself So nor poyson but hath its Antidote in Nature The Scythians and other Nations used to dip their darts in the blood and gall of Asps and Vipers the venemous heat of which like a fire in their flesh killed the wounded with torments the likest hell of any other The poyson of Asps is under their lips Rom. 3.13 Lottery The Heathens used to cast Lots to find fit and seasonable times as they thought for effecting such things as they desired with good successe The manner was this There was a Pitcher into which papers with names of the several moneths written on them and rolled up were cast yea also papers with the names of every day and every moneth were cast in then one blindsolded put in his hand and pulled out a paper and according to the marks which they had set down such a moneth proved lucky Hest 3.7 with cap. 12.1 and such a day in the moneth And by Gods providence it so fell out in Hamans time that their supposed lucky day as they called it was on the twelfth moneth whereby it came to pass that their plot was deseated before the time of accomplishing thereof The Providence of God extendeth to the disposing of all things Disponit Deus membra pulicis culiâ—â—s Aust even those things also which in regard of us are meerly contingent and casual Chance-medly is Providence Cambyses lighting off his horse after he had been shewing great cruelty to them of Athens his sword flew out of his scabberd and slew him Prov. 16.33 The lot is cast into the bosomâ— but the whole disposing thereof is of the Lord. Sooth-Sayer Although the word Augur being not taken in his own proper sense and signification Godw. Antiq. but generally by the Trope Synecdoche signifying all sorts of divining whatsoever yet Roman Antiquity delivers to us three principal kinds of foretellers in former times namely Aruspices Anspices and Augures All which we english Scothsayers though the latine word do import a main difference worth our observation The Aruspices did divine or foretel things to come by beholding the entrails of beasts sacrificed whence they had their name ab Aras inspiciendo These were also called Extispices ab exta ospiciendâ— And they observed whether the beast did come to the Altar willingly whether he died without much strugling or loud bellowing at one blow or many Again whether the bowels were af an unnatural colour or ulcerous Moreover whether the flame of the fire were smokie whether it rolled or tumbled in the aire or were of any continuance c. All which were unfortunate Presages as the contrary did betoken a good and fortunate issue to their designments The next were the Auspices which did foretel things by beholding the flight of birds Auspices quasi avispices ab aves aspiciendo And lastly the Augures did divine from hearing the chatting or crowing of the birds whence they are called Augures ab aviam garritu The two last kinds have occasioned such like Phrases as these With good or evil luck bonis avibus or aspiciis and malis avibus And because they would begin nothing inauspicato without the counsel of the Augures hence Auspcari rem hath been translated to begin a matter The Ephesians were much addicted to such like wicked practices Called also Nebulones undertaking to foretell future things ex nebulis as likewise to Judiciary Astrology Necromancy c. Hence the Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the black Art The Samaritans also and hence that malicious slander of the Jews Say we not well that thou art a Samaritan that is one that dealeth with the Devil There shall not be found among you any one that or that useth divination or Deut. 18.10 11 12. c. Vision Visions were once a special way of divine revelation a principal means by which God broke his mind and unlockt the secrets of his counsels Of visions some were more open 1 Sam. 3. and some more private Judg. 13. Some were without any trance or ravishment Gen. 15.1 and others were accompanied with trances Numb 24.16 Dan. 10.9 2 Cor. 12. Pauls soul had so much acquaintance with God as he became a stranger to his own body Furthermore some visions were presented onely in bare naked words others were cloathed in types and figures in the shapes of beasts souls trees stones c. As to Ezekiel and Daniel in their prophesies and to John in his revelations Lastly Scripture hints another difference there were visions of the day and visions of the night And after this manner God somtime made his mind legible to his servants Take we notice of our Priviledge under the Gospel Heb. 1.2 3. We have a vision which outshines all the visions that ever the Prophets or Patriarchs had from the beginning of the world Their light was darkness at most but a shadow their visions were obscurities and their Revelations concealments compared with ours We read in the Roman History of a vision that Brutus had the night before the unhappy fight at Philippi calling him into Macedonia too but for his utter ruine This was a vision from the Devil doubtlesse that old man slayer Many more I might mention We had need to prove the spirits whether they be of God Many have pretended instincts inspirations Revelations immediate and extraordinary Montanus had his
continual use of Art Yet is it quickly blasted Such as Storms and Temposts are in the air such are Diseases in the body Storms make as it were a confusion among the 〈◊〉 ments and are the distemper of nature Diseases make a confusion among the humors and distemper the constitution and spirits of the body And if the humors be a little stirr'd they quickly turn to â—disease and this house of day is ready to dissolve and fall The body is not to be neglected that thou mayst have a good wagon for thy soul Mons sana in corpore sano Ex te bona prâ—nia Deus ex Deo mco salus mihi univrrsa Aug. but thy soul is far more to be respected Otherwise thou art like a man that sets forth his maid bravely and suffers his wife to go basely And truly the soul is in health and prospereth when it hath close communion with God and enjoys the light of his loving countenance preferring his favour before the worlds warm sun Beloved 2 Joh. 2. I wish above all things that thou mayest prosper and be in health even as thy soul prospereth Strength Lysimachus being commanded to be cast to a Lion valiantly thrust his arm into the Lions mouth and pulling forth his tongue killed him The like did Sampson Judg. 14.16 David 1 Sam. 17.36 Benaiah 2 Sam. 23.20 But yet we by faith may do more even stop the mouth of that roaring Liou Heb. 11.33 One Hebrew word signifieth both Strength and Pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elatio superbia robur fortitudo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 90.10 Robur aut superbi a eorum Leigh Hence the proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegyptus ob fortitudinem fastum Psal 87.4 Bithner I think because men are usually proud of their strength Any kind of strength is apt to make men proud strength of purse strength of parts strength of body strength of wit and understanding which is the highest and noblest natural strength yea so strange are the ways and methods of temptation the very strength of grace or spiritual strength hath blown up some with pride For though humility properly flow from the strength of grace and the more grace the more humility yet upon a presumption of the greatness and strength of their graces some have been proud and high-minded that is they have not lived in such dependance on Christ as they ought Our strength lies much in the sense of our weakness because then we go out of our selves for strength to Christ whereas they who are strong in themselves must needs be weak because the strength of God goeth out against them There is no strength of the creature that can protect it from the wrath of God Job 41.27 Zenacherib thinks himself a Leviathan who as he is described esteemeth iron as straw and brass as rotten wood Yet the Lord will deal with him as if he were but a Sprat 2 King 19.28 Neither is Strength any desence at all against Death There are no sons of Zerviah too hard for it nor doth it stay to take men at an advantage when they are weakned with age and sickness as Simeon and Levi did the Shechemites when they were fore Death can do its work as easily in health as in sickness in strength as in weakness Let not the mighty man glory in his might Jer. 9.23 Swiftness A Horse is so swift Terram prae cursus celeritate ebibere epotare videtur Merc. that Job saith he eateth up the ground cap. 39.24 And the Persians dedicated him to their god the Sun as the swistest creature to the swiftest Power divine A Dromedary is said to be a very swift beast hence a slow body is called a Dromedary per Antiphrasin The Panther also is a swift creature whence the Proverb Panther á velocior But let a man be as swift as Asahel or Atalanta yet he cannot escape what Gods providence hath appointed God can easily overtake him his sin will find him out and he shall but in running from his death run to it As the Sun in heaven can neither be out-run nor stopt in his race so neither by men nor means can God be frustrated or his anger avoided As the Cony that flies to the holes in the rocks doth easily avoid the dogs that pursue her when the Hare that trusts in the swistness of her legs is at length overtaken and torne in peeces So those that trust in God shall be secured whereas those that confide in themselves or the creature shall be surprised The race is not to the swift Eccl. 9.11 Victory Gods children shall tread on the necks of their enemies as the Captains of the Israelites did on the necks of the five Kings Josh 10. If we make God our shield with David and the Lord our defence with Moses Deborah shall be too strong for Jabin Judith for Holofernes Moses for five Kings Semiramis vanquished the warlike Scythians Iphicrates conquered the thought-unconquerable Agesilaus Plus valâ—t unus Sanctus orando quà m mille peccatores praliando and young Scipio renowned Hannibal c. The Lord will cast them out before you saith Moses Only pray and God will deliver Prayer is like Ajax shield to defend young Telemon It was Samuels armour against the Philistines Hezekiahs defence against Sennacherib yea a godly mans prayer prevails more to save a Country than the swords of a thousand sinners to hurt the enemy It is said of Hannibal the Carthaginian General That he knew how to get but not how to use a Victory A Christian soldier may die but never be overcome Those saith one are indeed the true Victories which neither draw blood out of the veins nor tears out of the eyes I suppose his meaning to be when great and glorious Conquests are got with small change only gained with resolution without peril It was the saying of Valentinian the Emperor upon his death-bed That among all his victories over his enemies this one only comforted him viz. That by the grace and power of Christ Jesus he had got the better of his corruptions and was now more than a Conqueror even a Triumpher And truly what shall it profit a man to conquer Countries and yet be vanquished of Vices To tread upon his enemies and yet be taken captive by the Devil at his pleasure To command the whole World and yet be as those Persian Kings that for all that were themselves commanded by their Concubines So they by their base lusts by yielding whereunto they give place unto the very Devil and receive him into their very bosoms Latiùs regnes avidum domando Spiritum Horat. quà m si Lybiam remotis Gadibus jungas uterque Poenus Serviat uni None was to triumph in Rome that had not got five Victories Isidor He shall never triumph in Heaven that subdueth not his five Senses himself He that is slow to anger
put upon him nor any limit-lines drawn about him A great Prince once said That he had a circle indeed about his head meaning his Crown but he would not bear it to have a circle about his feet he must go which way himself pleased and do whatsoever his soul desired Yet there are circles drawn about all the powers of the world only God hath none That which is most sinful in man is most holy in God to act according to his own Will Gods Will is sometimes done against mans will he compelling the Devil and his limbs sometimes though against their wills to serve him and his servants Thus Haman must cloth Mordecai in royal apparel c. full fore against stomack be sure he could rather have torn out his heart and eaten it with salt but how could he help it Saul pronounceth David more righteous than he Judas and Pilate give testimony to Christs innocency These are the servants of the high God which shew unto us the way of salvation said the Pythonisse concerning Paul and his Companions Acts 16.17 Canes lingunt uscerd Lazari 'T is the duty of man to submit himself unto 2 Sam. 3.36 Placet mihi quod regi placet and acquiesce in the mind of God The mind of God rests and we ought to rest in his mind Whatever pleaseth God should please us A gracious heart tastes sweetness in Gall and VVormwood considered under this notion as it is the VVill of God he should drink it or feed upon it Thy Will be done in earth Mat. 6.10 as it is in heaven Persecution Gods people are most fitly resembled unto sheep 1. Because they are humble Herba trabit ovem 2. Harmless 3. Profitable 4. Ruled by their Shepherd 5. Led into pastures and folds 6. And they are obnoxious to many dangers to Wolves Bryars Thieves Dogs So Many are the troubles of the righteous but the Lord delivers them out of them all Many can be content to be Gods sheep provided they may wear golden fleeces However happy are the sheep that have such a Shepherd Excellent things are spoken of the Church of God a woman clothed with the Sun crowned with the Stars treading upon the Moon yet travelling in birth pursued with the Dragon ready to be devoured both her self and little babe But heaven sung her triumph against the accuser of the brethren and he was cast down which accused them before God both day and night To accuse before men is much but before God Now and then to be accused is much but day and night Thus it happeneth to the children of God while nature disrobe us of corruption Quater luctatus est Jacob in utero cum Esau in via cum eodem in Mesopotamia cum Laban in Bethel cum Angelo To teach us if we will be true Israelites we wust arme our selves against all assaults at all times places persons For speaking against sin Elias was hated of Ahab Isaiah as they say was sawn asunder of Manasses Jeremiah stoned by Tahaphanes Stephen stoned of the Jews John beheaded of Herod Ignatius delivered to lions and Chrysostom hated of the Clergy De persecutione in Hybernia Epist l. 2 Epist 36. de quâ omnes ejus Episcopi Gregorio scripserunt rescripsit Gregorius Quòd dum non rationabiliter sustinetur ne quaquam proficit ad salutem nam nulli fas est retributionem praemiorum expectare pro culpâ debetis scire Sicut beatus Cyprianus dixit quod Martyrom non facit poena sed causa Dum igitur ita sit incongruum nimis est de eâ vos quam dicitis persecutione gloriari per quam vos constat ad aterna praemia minimè provehi The Jesuites have alwayes boasted of their bonds imprisonment and Martyrdome Luke 23.41 but it would be good for them to know there be vincti Diaboli and vincti Christi That speech delivered by him on the Cross would better befit them We indeed suffer justly for we receive the due reward of our deeds And yet I find that very few if any at all of latter times have been imprisoned or put to death simply for Religion if they could have kept their fingers out of treason De fimpl Praelat they might have kept their necks out of the halter I wish they may listen to that of Cyprian Ardeant licet flammis c. What though they give their bodies to be burnt though they be cast to wild beasts Non erit illa fidei corona sed poena perfidiae non religiosae viâ—tutis exitus gloriosus sed desperationis interitus The Donatists likewise complained of their persecution as the Brownists Sectaries Quid laudas panam at nou ostandiscausam and Bedlam-Quakers upon slight occasions have done and do amongst us But as Austin told them Ye suffer Non propter Christum sed contra Christum Persecutionem patimini non à nobis sed à factis vestris Christ was whipped that was persecution Christ whipped some out of the Temple that was no persecution Ishmael mocked Isaac and that the Apostle calleth persocution but Sarah beat Hagar and that he calls no pesecution It is said to be the custom of a certain people in Ethiopia called the Atlantes Solin Plin. frequently mentioned in divers Histories who living under the torrid Zone in an extream hot climate used to curse the Sun when it arose because it scorched them with vehement heat This made them in love with the night and hate the day Many saith father Latimer will follow Christ usque ad ignem exclusivè not inclusivè Against a great battel in Greece Xerxes would sit in presence to the encouragement of his souldiers and caused scribes to sit by him and note down how each one plaid his part It is a glorious thing to say with Paul for the hope of Israel am I bound with this chaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome there can be no greater thing to glory of than this The Apostles themselves gloried in it that they were counted worthy to suffer for the name of Christ It was the Queen of Bohemiah's Motto Intra fortunae sortem extra imperium Persecutors may kill but cannot hurt saith Justin Martyr The more we are mowen down by you the more we rise up said Tertullian Beleeve me said Philpot Martyr there is no such joy in the world Act. Mon. as the people of Christ have under the crosse when our enemies imprison our bodies they set our souls at libertie with God when they cast us down they lift us up yea Siccur se victum gaudeat hostis habet Ovid. Trist l. 2. when they kill us then do they bring us to everlasting life And what greater glory can there be than to be at conformity with Christ which afflictions do work in us I praise God said another that ever I lived to see this day and blessed be my God and merciful Father that ever he gave me a
natural desire shrinks and pulls back the hand because Nature seeks the preservation of it self But the reasonable desire saith rather than the whole body shall be consumed he will command the Chyrurgeon to cut off the hand Here is no repugnancie betwixt the natural and reasonable desire but a subordination Again A Martyr is carried to the stake to be burnt the natural desire shrinks but yet it submits it self to the spiritual desire which cometh on and saith Rather than dishonor God go to the fire and be burnt The Schoolmen say Nam pereunte uno desiderio suceedit alterum that Desires are not actually infinite because Nature tends always to some finite thing for no man desireth infinite meat Yet his desires are infinite by succession because these bodily things which we desire are not permanent Thus one desire being gone another comes in place of it It is better to moderate Desire at the first than afterwards to prescribe it a measure Let Desire be conversant about right objects He that pants after the dust of the earth shall always be indigent crying continually with the two daughters of the Horse-leech Give give But he that truly desires after Righteousness shall be satisfied Whosoever shall drink of this water John 4.13 14. shall thirst again But whosoever drinketh of the water that I shall give him shall never thirst Desertion It 's said of the Lioness that she seems to leave her young ones till they have almost killed themselves with roaring and howling but at last gasp she relieves them whereby they become the more couragious And Mothers use to leave their children or turn their backs upon them till they mourn and make moan after them Even so the Lord withdraws sometimes from his people and goes from them that with the Prodigal they may come to themselves and seems to forget them that they may remember themselves In Christs desertion there was not Divulsio unionis but Suspensio visionis He cried not out of Men or Devils why they did so and so unto him But My God my God why hast thou for saken me Oh! that came neer his heart In such a forlorne condition as this a poor Soul for regaining of his God can do no more than 1. Bewail the want of Gods gracious presence As Reuben for Joseph Heu quid agam I cannot find my God and I whither shall I go 2. Cry after him in fervent prayer As Elisha after Elijah My father my father Return O Lord how long and let it repent thee concerning thy servant 3. Wait his leisure if he please to hold off longer Sustaining himself with cordial places of Scripture Isa 50.10 cap. 64.4 cap. 30.18 In which estate should he be taken away by death his condition is like to be comfortable because the Spirit of Truth saith Blessed are all they that wait for him Epiphanius telleth of a bird Charadius But what joy at the breaking forth of the Sun after an Eclipse that being brought into the room where a man lieth sick if he look with a steady and fixed eye upon the sick man he recovereth Certainly in Gods favour is life but Aversio vultus Dei the turning away of Gods pleased countenance is the cause of all sorrow and sadness When he hideth his face Job 34.29 who then can behold him Thou didst hide thy face and I was troubled Psal 30.7 Calamity It was an easie thing said Bishop Hooper to hold with Christ Calamitaâ— virtutis occasio est whiles the Prince and the World held with him but now the World hateth him it is the true trial who be his Let us not then run away when it is most time to fight Remember none are crowned but they that fight manfully You must now turn all your cogitations from the peril you see and mark the felicity that followeth the peril either victory of your enemies in this world or else a surrender for ever of your right in the inheritance to come He calls the World the Miln and Kitchin Idem to grind and boil the flesh of Gods people in till they atchieve their perfection in the World to come The World saith one is not a Paradise but a Purgatory to the Saints It may be compared to the straits of Magellan which is said to be a place of that nature Heyl. Geogr. that which way soever a man bend his course he shall be sure to have the wind against him They may not here dream of a delicacy In the world ye shall have tribulation but be of good cheer Joh. 16.33 I have overcome the world Quatuor Novissima Mors. DEath Judgment Heaven and Hell are the Quatuor Novissima Discrimen inter beatos post resurrectionem primos parentes in statu innocentiae homines in statunaturae lapsae in quo nunc sumus est Quòd beati nunquam mori poterunt primi parentes poterant nunquam meri hemines in statu nature lapsae non possunt non mori The decree is out Fortâ—sse in omnibus si mè rebus bumanis sâ—d non in morte locum habet Bellarm. Resistitur ignibus undis serro resistitur regibus imperiâ—s venit una mâ—rs quis eiresistit Aug. Non torquate genus non te sacundia non te restituet pietas Horat. l. 4. Lex universa jubet nâ—sâ—i mori Senec. All must die Belshazzar's Emblem is upon every wall Mene mene tekel upharsin Yea this impress is upon all flesh Numeravit appendit divisit God hath numbred thy days he hath laid thee on the ballance and thou art found wanting thy Kingdom is divided Say Princes say Pesants say all Corruption thou art my father Worms ye are my sisters Grave thou are my bed Sheet thou art my shrine Earth thou art my cover Green grass thou art my carpet Death demand thy due and thou Gatheringhost-Dan come last and sweep all away Epictetus went forth one day and saw a woman weeping for her Pitcher of earth that was broken and went forth the next day and saw a woman weeping for her son that was dead and thereupon said Heri vidi fragilem frangi hodie vidi mortalem mori Life is but a sleep a shadow a bubble a vapour and as a tale that is told Aristotle spake these words at his death I rejoyce that I go out of the World which is compounded of contraries Because each of the four Elements is contrary to other therefore how can this Body compounded of them long endure Plato treating of the Souls of men could say The merciful Father made them soluble and mortal bands meaning indeed they should not always be held with the miseries of this life Death reigned from Adam to Moses And though Death shall not reign yet it shall live fight and prevail from Moses to the end of the world for then and not till then shall be brought to pass that saying that is written Death is swallowed
up in victory We may easily perceive Mille modis laethi miseros mors una fatigat Et tum quo que cum crescimus vita decrescit Sencc how all this our Contexture is built of weak and decaying pieces Tully writeth of Hortensius that after his Consulship he decayed in his rare faculty of Eloquence though not so sensibly that every auditor might perceive it yet in such sort that a cunning Artist might observe that he drew not so clear a stroke in his pieces nor cast on them so rich and lively colours as before Mors hominis pecudum differt In pecudibus perit anima cum corpore redit in nihilum quod fuit ante nihil Non verò ita homines anima rationalis non perit cum corpore sed corpori tandem adjungetur anima unde domicilium templum aeternum Dei erit Death Serpent-like meddles with nothing but a godly mans dust When death takes hold of the Body as Potipher's wife did of Joseph's cloak the Soul leaves it as he did that and flies to God One reason of dying is God will have our Bodies to be new cast and come out beautiful and bright This corruptible must put on incorruption and this mortal must put on immortality Under the Law persons were unclean till the evening so are we till death because we shall never utterly lay by our body of corruption till we lay aside our earthly body Omega nostrorum mors est Owen Epigram Nec dignus est in morte accipere solatium qui se non câ—gitavit esse moriturum Cypr. mors alpha malorum is true of wicked men And sad it is for any to say at death Omnia fui nihil sum Yet as the Vipers flesh is made a preservative against her poyson so from the bitter cup of Death ariseth to a child of God health joy salvation Who is afraid to die said Bradford but such as hope not to live eternally Death once a curse is now turned into a blessing as Levi's curse of being scattered better fitted them to teach the Tribes in every City The godly Cautator Cygnus Funcris ipse sui at their death knowing that out of their labour they must receive a plentiful harvest they rejoyce to see the troops of Angels and are so much the more ravished with joy as they draw nearer to their death by which they are delivered from the prison of the flesh the floods of misery and the deceits of the Devil drawing nearer to the Crown of glory and fruition of eternal rest and felicity with the Saints of God Bolton said on his death-bed He hoped none of his Children durst meet him at the great Tribunal of Christ in an unregenerate estate Satan tempts forest at death The Coward when we are at weakest when entring into Heaven though he cannot hinder us yet he will be treading upon our heels and troubling us But be of good comfort Serpens nunquam nisi moriens in longum est Meeting two Boats on the water we think the other moves ours stands still Even so we are usually more mindful of the mortality of others than our own But there are two rules never to be forgotten That the Son of God died for thee And that thou thy self though thou livest long must die nay art shortly to die Nihil sic revocat hominem à peccato quà m frequens meditatio mortis Aug. If thou shouldest live in the utmost part of Ethiopia where men so long live as are called Macrobians yet die thou must nor canst thou know where when or how The death of the Son of God who did acquit thee from eternal death and thy own death being so certain must be as two spurs of love to drive thee through the short race of this momentany life unto the goal of eternal happiness Consider 1. The time we have to live is less than a Geometrical point 2. How wicked the Enemy is who promiseth us the Kingdom of this World that he might take from us a better 3. How false Pleasures are which only embrace us to strangle us 4. How deceitful Honors are which lift us up to cast us down It is the sublimity of wisdom to do those things living Hic est apex summae sapientiae ea viventem facere quae morienti essent appetenda which are to be desired and chosen by dying persons Let every man in the address to his actions consider whether he would not be infinitely troubled that death should surprise him in the present dispositions and then let him proceed accordingly Austin with his mother Monica was led one day by a Roman Practor to see the Tomb of Caesar Himself thus describes the Corps It looked of a blue mould the bone of the nose laid bare the flesh of the nether lip quite fallen off his mouth full of worms and in his eye-pits two hungry toads feasting upon the remanent porâ—ion of flesh and moisture and so he dwelt in his house of darkness This meditation might be a means to allay our sinful appetites make our spirits more sober and desires obedient But some are as unwilling to meditate of Death as a child to look into the dark If they make their Will they think they are nearer to it But let us acquaint our selves with Death as when a horse boggles we ride him up to the object Yea as Christ said when the Disciples were afraid let us handle it and see Omnem crede diem tibi diluxisse supremum And let us always be ready in what corner soever we are that when God calls we may with Abraham say Behold my Lord here I am Death like the stream of Jordan between us and our Canaan runs furiously but stands still when the Ark comes Blessed is the death of those that have part in the death of Christ Death every where expecteth us If thou therefore be wise Mors. ubique nos expectâ—â— tu fi saplens cris ubique illam expectabis Senec. Heb. 9.27 do thou expect Death every where To this end remember Austins admonition Be afraid to live in such an estate as thou art afraid to die in It is appointed unto men once to die Purgatory Lo say some quoting Heb. 9.8 Heaven was not opened in the time of the Law till the passion of our Saviour Christ therefore the Patriarchs and others that died then went not to Heaven but were in a place of Rest distinct from Heaven This is their Limbus Patrum which they have forged But quickly to stop their mouths It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A gate in the Kings Pallace may be opened though not known The way to the Holiest of all that is to Heaven prefigured by their Sanctum Sanctorum was not yet manifested it was obscured under Types and Figures darkly revealed to them That one place of Scripture following puts out the very Fire of Purgatory For if
and Charon the ferry-man of hell And Aetua which they fancied to be hell Saxum ingens volvunt alii And hell it self to be a continual rowling of stones upon dead bodies with many other fancies Inque tuo sedisti Sisyphe saxo Ovid. Metam l. 10. But to let them passe such a woful place there must needs be 1. That so the wicked may receive proportionable punishment both in soul and body That of Jerom was not true Infernum nihil esse nisi conscientiae horr orem to the sins they committed here upon earth 2. Therefore of necessity there must be an hell to keep men to all eternity that by their everlasting torments Gods justice might be satisfied which otherwise it could not be 2 Thes 1.5 3. The very tetrors of conscience that are in wicked men at least when they are dying declare there is a hell a place of torment provided for them There are many words in Scripture by which hell is exprest 1. Sheol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we lye buried there in a second death 2. Abaddon all are there in a perishing state 3. Tsalmaveth or the shadow of death death never triumphs so much in its strength as it doth in hell It s the strength and power of death 4 Etachtithrets signifying both the lowest and most inferior earth whence hell is called the bottomlesse pit And also it imports fear vexation and trembling hell is a land of trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a land of fear 5. Bor shachath that is the pit of corruption though the wicked shall be raised immortal yet filthinesse shall be upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Erets Nesciah the land of forgetfulnesse God will remember them no more to do them any good but to their torment and confusion he will remember them for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Erets choscec a land of darknesse Darknesse was their choyce in this life and it shall be their curse in the next 8. Gehinnom whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the valley of Hinnom in which the Idolatrous Israelites did sacrifice their children with horrible cruelty There are other terms which set out Hell this place of the damned As Unquenchable sire Dicitur stagnum quia ut lapis mari ita animae illue immerguatur Anselm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 23.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 3.17 A Furnace of sire Matth. 13.42 A Lake of fire Rev. 19.20 Eternal fire Jude 7. Utter darknesse Matth. 22.13 The blacknesse of darknesse Jude 13. Chains of darknesse 2 Pet. 2.4 Damnation Mat. 23.33 A place of torment Luke 16.28 Wrath to come 1 Thes 1.10 A Prison 1 Pet. 3.19 Tophet Isa 30.33 A bottomlesse pit Rev. 9.1 The second death Rev. 2.11 Destruction Matth. 7.14 Everlasting punishment Matth. 25 46. Corruption Gal. 6.8 So that Hell is a place of torment ordained by God for Devils and reprobate sinners wherein by his justice they are deprived of his favour and confined to everlasting punishment both in soul and body If any ask whether Hell were created of God I answer Consider Hell as a place simply And it is very probable that Angels falling hell making was both together it was created at first by God when he distinguished all places but as it is Hell a place of torment it was not so by creation Satan and mans sin brought that name and use unto it And thus Tophet may be said to be prepared of old as a punishment for sin and a place for justice to be inflicted upon sin committed against God For the locality of Hell all agree in this that there is such a place only where that place of the damned should be Omnia entia sinita necesse est in aliquo ubi there are variety of opinions about it Gregory Nyssen and his followers hold it is in the air groundlesly grounding on Ephes 2.2 and cap. 6.12 Isidore but nothing probable will have it under the Globe of the earth A third confutable enough in the valley of Jehoshaphat from Joel 3.12 A fourth opinion owned of many learned men but without foundation from the Word is that Hell is in the very center of the earth Others with Keckerman that Hell is in the bottome of the Sea this they build upon that phrase Matth. 8.29 Luke 8.31 Aug. lib. 2. Retract c. 24. This indeed seems to carry some show of reason but cannot be the sense of the place Those that write with most sobriety say only in general Gehennam esse locum subterranenm The truth is Scripture doth not relate the very particular place where Hell is and perhaps it is concealed to prevent curiosity in many to keep faith in use and exercise as also to rouze men from security and to make them fearful of sin in every place yet there is warrant enough for the belief of two things in general 1. That there is such a place as Hell that is a place distinct from Heaven 2. That this place wherever it is it must be below Heaven Prov. 15.24 Luke 8.13 Rev. 14.11 Job 11.8 Deut. 32.22 Psal 55.15 If any should aske any farther I answer in anothers words Vbi sit sentient qui curiosiùs quaerunt where it is they shall find one day who over-curiously enquire At least I may say as Socrates did I was never there my self nor spoke with any that came from thence Let us labour more to avoid Hell than endeavour to find out the place where it is else Hell where-ever it is will find us out Though we know not the place for certain yet we may certainly know this that sin is the very high road to Hell and the direct way thither Prov. 7.26 And let us take heed of sin in every place seeing we know not where the particular place of Hell is Hell follows sin at the heels If we sin against God God knows how near Hell we are A guilty and galled conscience joyned with a profane wicked life is the lively picture of Hell it selfe Gebenuâ nihil grovius sed ejus meâ—â— nibil uâ—â—lius Hell is called by the Latins Infernus ab inferendo from the Devils continually carrying in souls to that place of torment I conclude with Chrysostom There is nothing more grievous than Hell but nothing more profitable than the fear of it Tophet is ordained of old yea for the King it is prepared Isa 30.33 he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it Hells Torments We silly fishes see one another jerked out of the pond of life by the hand of death but we see not the frying-pan and the fire that they are cast into that die in their sins and refuse to be reformed Cast they are into utter darknesse Vtinam ubique
de Gebennâ dissereretur non enim sinet in Gehennam incidere Gebennae meminisse Oh that men knew more of it and did believe in any measure that eternity of extremity that is there to he endured Oh that they were wise that they understood this that they would consider their latter end Oh that they would be forewarned to flie from this wrath to come He that doth but hear of Hell saith Nyssen is without any farther labour or study taken off from sinful pleasures But if a man had but once a glimpse of it it were enough saith Bellarm. to make him not only turn Christian and sober but Anchorite and Monke to live after the strictest rule that can be But alas we cannot get men to think of it till they be plunged headlong into it Esse aliquos manes c. Nec pueri credunt nisi qui nondum are lavantur Juvenal No though one should come from the dead to testifie unto them they would not be perswaded Luke 16.31 What the torments of the damned in Hell are Non mihi si centum linguae si ferrea vox non Omnia poenarum percurrere nomina possum is a Quaere may make any heart tremble If a man had the tongue of men and Angels he is not able to unfold the extreme misery of a tormented soul To say something the torments of the damned they are twofold Viz. 1. Privative or 2. Positive Either punishment of losse or punishment of sense as the Schoolmen call it For the first great is their losse they lose and are deprived of 1. The favourable presence of God which is more than a thousand worlds 2. The company of Saints and Angels for ever Matth. 22.13 cap. 25.41 3. Heaven the place of blessednesse Luke 16.20 4. All pity from God and Christ and the Saints of God Prov. 1.16 Psal 52.8 Rev. 14.10 Nec Creator nec creatura ulla erga damnatos afficientur sympathia 5. All hope of recovery And for the second Consider but 1. The variety of the torments ten thousand wayes 2. Universality to afflict both body and soul in all the parts and powers thereof 3. Extremity lying under the guilt of sin but an hour or two made the Son of God sweat drops of blood 4. The society with whom tormented Devils and damned souls 5 The continuance of these torments without intermission Rev. 20.10 6. The quality of the place a prison of darknesse c. 7. The cruelty of the tormentors Mat. 18.34 8. The eternity of all this These make the torments of Hell to be dismal indeed That the torments of Hell are eternal Scripture speaks it Matth. 18.8 Jude 7. Matth. 25.6 2 Thes 1 9. Dan. 12.2 And Reason confirmes it Because Quamdin calum erit caelum inferi erunt inseri quadiu caelum beablt sanctos tamdiu improbostorquebunt inferi 1. The justice of God which they have wronged can never be satisfied 2. Wicked will sin to all eternity Sin is like oyl and Gods wrath like fire Rev. 14.11 cap. 16.9 11 21. 3. The godly shall be in everlasting joy and their torments shall last as long for their condition shall be quite contrary to one another 4. Every thing that is conducible to the torments of the damned is eternal 1. God that damns them Isa 33.14 Rom. 16.26 2. The fire that torments them Isa 30.33 cap. 66.24 3. The Prison that receives them Jude 6. 4. The worm that gnaws them Mark 9.44 5. The sentence passed against them Adde hereunto the body and soul that is the subject of torments is eternal Rev. 9.6 Concerning the punishment of sense Paena damni poenalier est quà m poena sensus Aquin. and punishment of losse many dispute which of these is the greatest and most determine that the punishment of losse is greater than that of sense This losse is a great punishment in this life not to enjoy God by saith in Ordinances promises and dispensations Cain complains chiefly of this Gen. 4.14 But how woful to be excluded the presence of his glory If any ask why eternal punishment in hell can be just for sin committed in time I answer Peecare si velis tu in aeterno tuo punire aequam est te Deum in aeterno suo True it is the whole time of a mans life in which sin is committed is but a short time a nothing to eternity yet this is a rational demonstration of the justice of God in awarding eternal punishment for sin committed in time because if they could have lived to eternity they would have done evil to eternity Did not the grave stop such a man his heart would never stop him from sin Wicked men do evil as they can and as long as they can Seeing then there is a principle in man to sin eternally it is but just with God if he punish him eternally O quà m diuturna immensa est aeternitas Vbi mors semper vivit finis semper incipit spe sublata sola manet aterna desperatio Drexel A child with a spoon may sooner empty the Sea than the damned accomplish their misery A river of brimstone is not consumed by burning There is punishment without pity misery without mercy sorrow without succor crying without compassion mischief without measure torment without end and past imagination The torments in hell are all the same 1. Ratione durationis 2. Ratione privationis 3. Ratione expectationis Yet this is certain that one shall endure more pain and torment than another By Scripture Mat. 10.15 cap. 11.22 Luke 12.47 48. Mat. 23.14 15. And Reason Because 1. Some men commit greater sins upon earth Aug. than others do John 19.11 cap. 15.22 Mat. 7.4 cap. 23.24 Tantò gravior singulis poena quantò gravius quisque peccavit 2. There are degrees of glory in heaven As those that are most eminent in grace shall have the greatest degrees of glory in heaven So those that are most vile in sin shall have most torments and punishments in hell 2 Cor. 5.10 Pleasure hath bought complexion and hath painted her face a damask Rose in a field of Lilies but her end like the whorish woman is bitter as wormwood Whereunto shall I liken her lovers they are like to thieves that go through a fair flowred meadow to the Gallows they are like to rivers that run fresh and sweet or fishes sporting but fall into the salt Sea Or like to travellers laid along to sleep under the shade but awaking find themselves scorched with the heat of the removed Sun When they have ended and lavish't all at last comes conscience and calls for a reckoning then comes death with a napkin on his sleeve and his trenclier-knife in his hand and with his voyder takes all away If the wrath of God once smoke against you he will set all your sins in order before your eyes that though you turn your back yet like furies they shall haunt you and like
flames and smoke which the horrible mountain of Aetna doth in part represent with that sulpherous Vesuvius in Naples As Cassius reports which belcheth out the inward bowels of the earth with stones flames fumes and ashes and that in such sury as if it imitated the Giants warre and meant to overthrow the God of heaven and all his Saints to draw the sun down to the earth and turn the night into day The burning ashes of this hellish place with the smoke thereof are reported to choake the birds that flie in the aire and with the stones thereof hath overthrown many neighbourting Cities whilest the people sate in the Theatre The variety and acerbity of hells torments cannot be conceived much lesse uttered where there is no order but eternal horror and horrid blasphemies which the unhappy souls break our against God as an enemy against Christ as a Judge against the Saints as Parâ—iall There will be such a noise and tumult that if we here could but hear it it would deprive us of all our senses and strike us as dead as stones Think with thy self that thou must be amongst serpents Draggons Basilisks and other Monsters compast in with horrible forms of Devils who with a perpetual hatred against the damned heap sorrow on sorrow Thomas Bilney a godly Martyr did use before his burning to put his finger into the candle Act. and Mon. to feel how hot the fire was It were good if the desperate sinner who imagines lewdnesse upon his bed would consider how he shall endure to dwell in that unquenchable lake with everlasting burnings I conclude with that savory speech of Bernard Let us go down to hell while we are alive that we may not go to hell when we are dead Let those things seize upon our hearts If we will think of hellish torments while we live it is the way to keep from these torments when we dye Fear him which is able to destroy both soul and body in hell Mat. 10.28 Where is the place of torment Luk. 16.28 Where is everlasting fire prepared for the Devil and his Angels Mat. 25.41 Where is outer darknesse and shall be weeping and gnashing of teeth Mat. 8.12 Where their worm dieth not and the fire is not quenched Mark 9.44 Where men seek death and shall not find it desiring to die and death flees from them Rev. 9.6 Be warned to flee from the wrath to come Mat. 3.7 Eternal joy makes eternity but as a moment as eternal pain will make every moment an eternity Let us hear the conclusion of the whole matter Eccl. 12 13 14. Fear God and keep his Commandments for this is the whole duty of man For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil FINIS EXERCITATIONES THEOLOGICAE OR Divine Discourses Carefully extracted and orderly digested into XII SECTIONS Wherein these HEADS are handled 1. The Express Character of Christ our Redeemer 2. Gloria in altissimis or the Angelical Anthem 3. The Necessity of Christs Passion and Resurrection 4. The Blessed Ambassador or The Best sent into the basest 5. St. Paul's Apology 6. Holy Fear the fence of the Soul 7. Ordine quisque suo or the Excellent Order 8. The Royal Remembrancer or Promises put in suit 9. The Watchmans watch-word 10. Scala Jacobi or St. James his Ladder 11. Decus Sanctorum or the Saints Dignity 12. Warrantable Separation without breach of Vnion By HENRY HIBBERT Preacher at S. Alhallows the Less London Holding fast the faithful Word Tit. 1.9 Ama Scripturas Sacras amabit te Sapientia Aug. LONDON Printed for and sold by John Clark at Mercers-Chappel in Cheapside near the Great Conduit 1662. THE EXPRESS CHARACTER OF CHRIST Our Redeemer HEB. 7.26 For such an High-Priest became us who is holy harmless undefiled separate from sinners and made higher than the heavens THis small parcel of Sacred truth is the Express Character of Christ our Redeemer as he is in another sense of his Father our Maker Cap. 3. The brightuess of his Fathers glory appeared in him the brightness of his in this He is Lux munds Gloria coeli the Light of this world below the glory of that above Among the whole world of men from Adam until now none arose like him like him shall none arise till he come again His Conception was without sin in the womb of his Virgin Mother so was his Nativity His whole Conversation upon Earth was holy harmless undefiled He was separate from sinners and made higher than the heavens Of none of the sons of men may thus much be said because proper unto him who being the Eternal Son of God was by Divine dispensation and the power of the most High made the unspotted Son of Man None but such a one could possibly be an High-Priest to procure a perfect peace for us sinners with our justly incensed God The first Man was the first ordered Priest who for his disobedient disorder in going beyond his Commission and violating the sacred League betwixt God and him was with shame enough degraded 'T is the constant practice of Divine justice what is recorded 1 Sam. 2.30 Them that honour me I will honour saith the Lord and they that despise me shall be lightly esteemed Neither was this Adam's case alone All mankind whose person and cause he did undergo feel the smart of that extream loss This lost the Priestly dignity and that Covenant ceased by reason of transgression So that God was no more their God their King nor they his people or a Kingdom of Priests to him The Priesthood ended there being not any found in the whole world of ability to discharge that function according to the primitive obligation The sacrifice of Praise and Thanksgiving failed Man forgetting his due respects to his Infinite Creator Invocation on the Name of God by devout Prayers proceeding from a pure heart vanish'd through the corruption wherewith the heart of man was miserably infected In fine the gracious communication which was and to be betwixt God and man received a period by Adam's ejection out of Paradise for his grand apostacie As things then went Mankind was then in a most deplorable state if that People be truly reported blest whose God is the Lord. To hope for a change into a better was but vain unless God did open the bowels of his mercy to recelve us into favour and enter into a new Covenant the former being abolish'd a Covenant of Grace wherefore the Lord commiserating our distress'd condition did set his wisdom on work to find out a way to free us from lamentable perplexities To this purpose a Mediator is appointed by our Judge himself to follicit him as an Advocate for sinners whereby to make up the breachâ— whose part was not as the case then stood to present an Eucharistical sacrifice for benefits conferr'd on mankind nor an oblation of prayers for an augmentation
and frequently iterated purified not the conscience did not abolish trespasses merited not celestial blessings But the Word of the Oath after the Law Heb. 10.14 did constitute Christ for ever a Priest to purifie the conscience to abolish trespasses to merit celestial blessings For by one offering he hath perfected for ever them that are sanctified As one therefore said to David Thou art worth ten thousand of us so we may say of Christ our High-Priest because God did swear Thou art worth ten thousand worlds of the other And such an High-Priest became us Thus much for the manner of Christs taking the holy order of Priesthood which was by Covenant by Oath both binders His executing of this place is in the next place to be considered which as the former deserves our most reverend regard Fidelity and assiduity both commend the undertakers of a weighty matter and both are met in Christ for the important work of our Redemption by grace All his force was ever bent that way to ruine our adversaries and raise us In the administration of his Priestly office he practised it offerendo intercedendo by Sacrisicing by Interceding which were the two things that held most of that Order in continual imployment He stood our friend without the least flinching usque ad aras to the very death when we stood in opposition to God to him to our selves Before he presented himself an Oblation to the Father of Spirits he prepared himself for it by a most submissive humiliation a most sincere obedience by most zealous supplications and a most exquisite sense of humane infirmities all which out-stretch the limits of all thoughts of man He suffered the brightness of that glory which he had with the Father before the world was for a time to suffer an eclipse He was without form and comeliness and when men saw him Isa 53.2 there was no beauty that they should desire him His entertainment in the world was but discourteous and poor At his first entrance he was laid in a manger and after though he was Lord of Heaven and earth yet had be not whereon to lay his head Necessity forc'd him to fly and oft to hide himself because his hour was not yet come to save his life Uncivil language slanderous reports extream indignities were heapt upon him These were the several stiles wherewith the wicked world was pleased to honour him A Samaritan a Glutton a Wine-bibber a Seducer a Traitor a Friend to Publicans sinners a Devil at least one possest of a Devil yet all this made him not tread one step awry from the hallowed paths of a filial obedience for notwithstanding he was a Son Heb. 5.8 Schola crucis schola lucis yet learned he obedience by the things which he suffered He suffered the first part of his Passion in a Garden for sin where sin was first committed where he offered up prayers and supplications with strong crying and tears to him that was able to save him from death and was heard in that he was raised up by the unresisted power of his Almighty working Soon after was he betrayed apprehended bound and forsaken Betrayed to expiate our treason in Adam Apprehended to restore us Captives unto liberty bound to dissolve the chains of our sins Forsaken to perform the work of satisfaction and redemption all alone by himself He was arraigned condemned whipped and crowned with thorns Arraigned by Jew and Gentile He stood there for both their sakes to exempt them from the Tribunal of the Judge of all the world Condemned to justifie us in the sight of God by his incomparable innocence Whipped to deliver us from the spiritual corporal and eternal scourge which we deserved Crowned with thorns to 1. Signifie his pacification of God for our ambition in Adam 2. His meriting for us an eternal crown 3. His collecting a Kingly people out of the most thorny and burtful nations which as a crown should compass God about in serving and honoring of him 4. His bearing of our thorny cares that we might quietly repose our trust in him He was clothed with a Purple garment and in his hand was there put a Reed both intimating he was a King though both done in derision Isa 63. The first shews he was that Warriour forespoken by the Prophet Who is this that comes from Edom with red garments The other that he was he that should break the Serpents head For 't is the observation of some learned that a Reed is most mortal to a Serpent and therewith were men used to kill them Besides that by it as by a Pen he did obliterate the hand-writing in the Lords Debt-book that was against us He suffered in Golgotha and naked too in Golgotha a place of dead mens bones where malefactors suffered to raise up the banner of righteousness and salvation even in the place of death and condemnation But he suffered there naked too to satisfie for our first parents transgression who were spoiled of the garment of Innocency and perhaps to shew how we should enter into Heaven as Adam into Paradise naked in body but clad in soul with innocency with immortality In a word 't was to expiate our shameful nakedness to which our first sin exposed us And this is the naked truth of the Truth This done all was not done for which Christ came into the world for 't was but preambulatory to a greater work ensuing what was hitherto done for hereby was he compleatly sitted to give himself for us an offering and a sacrifice to God for a sweet smelling savour Eph. 5.2 There did therefore succeed this 1. The offering up of his Body by the effusion of his precious Blood upon the high Altar of the Cross where he suffered the loss of his life the price of our Redemption without blood there being no remission Heb. 9.22 View him there and he is just as the Prophet did describe him Isa 53. A man of sorrows and acquainted with grief Here he was lifted up to answer the elevation of the Sacrifices of the Old Law all types of him Isaac represented him in umbra in the shadow when the substance followed even in this point so did the Brasen Serpent they are the words of our Saviour As Moses lifted up the Serpent in the wilderness There it was Vide vive here Crede vive even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have eternal life Joh. 3.14 He was lifted up in the air that he might overcome the Prince of the air and the Spiritual wickednesses in high places triumphing over them in it He was lifted up in the air to hang on a tree that as death by a tree entred into the world so on a tree it should be destroyed and life brought back again and besides that he might bear the curse of the Law Col. 2.15 being made a curse for us
the hearts of all that should read those stories Thou shalt worship the Lord thy God and him onely shalt thou serve Now if any Anabaptistical Humorist who hath a company of Phanatique toyes whiffling about his understanding should censure me for inforcing Bowing and Kneeling I have no more to say to him than this Being that God is the Creator and Redeemer of soul and body that therefore as well with the body as the soul we are to worship him by kneeling bowing and that especially when the act of our Redemption is presented unto us by visible signs as it is in the Lords Supper I conclude this with the Apostle 1 Tim. 1.17 Now unto the King eternal immortal invisible and onely wise God be honour and glory for ever and ever Amen I follow still the Angels strain and pitch my thoughts on the second part the words are these And on earth peace From the time of Mans capital apostasie effected by the cunning project of the subtile Serpent all the creatures of God were at odds with Man affected with reciprocal enmity The fiery Dragon had set the world on fire Combustion and Confusion the two extremities of distempered Passion came on after Hence by reason of the perpetual opposition of the creatures Iniquity did abound and the love of many waxed cold The burden of these disturbances was so ponderous that all things did groan under it So many blustering storms did succeed one upon the neck of another as that the world seemed to despair of peace Mans wicked disobedience was taken so ill at Gods hands as well he might as that he was incensed against him and his posterity and for their sake cursed the earth Here then we find Man in hostility with God with himself with his brethren with all Gods creatures both in heaven and in earth So that he is excluded felicity whereof he was before possessed inviron'd with that deplorable misery which he then could not and we now cannot without Christ Jesus avoid His rebellion against God caused the creatures to rebell against him He neglecting his Creator is both by the Creator and creature neglected His falling from the Lord made the Lord and the servants fall out with him Because the sons of Adam had such aspiring minds as to seek after that which is proper unto God Peace is therefore departed from the sons of Adam Now there was no peace within none without until the Prince of peace Jesus Christ by grace put a period to the mutinous disposition of ill-affected humors until he had so salved the matter betwixt God and us as that all things might work together for the good of us that are the elect of God Wherefore as the Dove after the â—sswaging of the waters of the Deluge brought an Olive branch into the Ark of Noah so Christ as innocent as a Dove came unto the world and brought Peace and Reconciliation with him into the Ark of God which is his Church floating in a restless Ocean of intestine troubles Who was no sooner come but the Heavenly Courtiers invite us men on earth to give glory unto God in Heaven because that the God of Heaven did by his own Son send peace on earth to men For when he came he brought peace to us when he departed Zanch. he left his peace with us Qui pacem dicit dicit uno verbo omnia bona saith Zanchius Who names but peace comprehends in one word all that 's good And indeed all that 's good did in and through Christ descend to us from the Infinite Good out of the inexhaustible treasures of whose uncomprehended fulness we have all received Since then O my God that my soul and discursive faculty must now be fixt upon all that 's good refine I beseâ—ch thee my diviner thoughts and let not all that 's good be in any wise tainted by any unhallowed imperfections of mine Assist with thy Divine power in setting out this Olive-branch of Peace fetcht from Heaven that may in time spring up unto eternal life Our Saviour the Everlasting Son of the Father and blessed Peace-maker of Heaven and Earth wrought for believing men such as shall receive him by faith for whose sake he came into the world a foursold inviolable Peace Viz. 1. Peace with our God 2. Peace with our selves 3. Peace with one another 4. Peace with all the creatures First he wrought our peace with God What befell Adam for his insolent behaviour and disobedience against the Author of his life no son of Adam that hath but the least sense of misery can be ignorant of Upon the apprehension of the transgression he found himself and we since our selves miserably plung'd in a depth of inselicity for by the offence of that one man that first man all became enemies to God and God an enemy to all Thus God and man stood off at a distance never to come together but by a mediation Whereupon the God of mercy that delights not in the death of a sinner unwilling to see so noble a creature perish everlastingly provides and sends a Mediator that Son of his who was in his own bosom to reconcile us unto himself to bring us unto the bosom of his Father ratisying such a league as may if it were possible outlast Eternity Hence it was he took our flesh upon him whereby being God and Man he might bring man to God Oh the hardness of my stony heart saith Bernard in a heavenly extasie Bern. Vtinam Domine sicut Verbum caro factum est ita cor meum carnem fiat I would to God my God and Lord that as the Word was made flesh so were my heart hereby to be seelingly apprehensive of thine infinite mercy in granting pardon to my sin and peace unto my soul through the Lord Jesus It is the Apostles speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is Christ is our Peace Eph. 2.14 our Peace in the very abstract By him our eternal quiet is procured Gods consuming wrath appeâ—sed and by his light are our feet guided into the way of peace A Jesuite spake it and to speak truth 't is Gods received truth Ex inimicis amicos ex servis filios ex filiis irae haredes regni fecit nos per Christum Deus God the God of peace hath made us through Christ that of being his enemies his friends of being his servants his sons of being sons of wrath heirs of a Kingdom not subject to mortality Buâ—lest an headstrong credulity arising out of a flattering misconceit should draw some into a precipitate presumption of concluding themselves to be reconciled to God and restored to favour though they persist in sin and infidelity Learn this Orthodox truth grounded on that of the Apostle That they only who are justified by faith and sanctified by his Spirit have peace with God Rom. 5.1 through our Lord Jesus Christ Happy is that soul alone that hath faith it hath Christ Happy
And therefore we will begin with Civil Peace The Heathen Philosopher tells us that man by nature is a sociable creature Arist Polit. because reasonable who indeed is rather so when guided by Religion for that labours to preserve unity which being broken society is dissolved Hence it is the speech of a Father Debemus ut corpori sanitatem puritatem cords sic fratri pacem We are indebted as to our bodies for health to our hearts for purity so for peace to our brother The noblest weapon man can conquer with is love and gentlest courtesie it gets the victory without ere a blow given Geometricians teach that Sphaerical bodies touch not but in puncto in a point Ram. Geomet and therefore more subject to fall Thus haughty spirits sweld up with over-weening self-love when they meet together by a proud touch soon over-turn one the other Whereas all of us great and small should be like hollow spheeres the one within the other the greater in love embracing the lesser Without peace the frame of nature cannot stand Mundus amissa pace Gregor Nazian mundus esse desinit saith Gregory Nazianzene the world which is chain'd together by intermingled love would all shatter and fall to pieces if charity would chance to die if peace were alwayes disturbed by discords Monarchies degenerate into Anarchies or Tyrannies Cities lie level with the ground Kingdomes are depopulated Nations wasted whose memories lie buried in the dust families consumed whose names are perished and glory rotted Whereas Peace that bringeth prosperity Salustius would have preserved all Concordia res parv◠crescunt discordia res magnae dilabuntur saith Salust It is the inscription of the Dutch coin verified in them little things by concord increase and grow great by discord great things become little and decline apace Scylurus the Scythian lying on his death-bed knew well the power of Peace by giving unto his sons a bunch of arrows to break which being bound fast together they could not do but being taken asunder they did with ease a witty Emblem of the strength of Peace wherewith the Gentiles were so much enamoured Cicero as that the Heathen Orator could say Iniquissimans pacem justissimo bello antefero in his opinion the unjustest Peace is to be prefer'd before the justest warre But I am not of his mind I know the Apostles limiting condition Rom. 12.18 If it be possible as much as lieth in you live peaceably with all men There must be nothing wanting that 's good on our part whereby either to procure or preserve Christian Peace Herein the Serpents wisdom and the Doves innocencie are to be inseperable We may not consent with any wherein they dissent from God for in so doing we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight against God and work our selves to nothing Wherefore the Apostle writing to the Hebrews Heb. 12.14 joyns in his holy exhortation Holinesse and Peace follow peace with all men and holinesse without which no man shall see the Lord. Melior est talis pugna quae Deo proximum facit Gregor Nazian quà m pax illa quae separat à Deo infinitely better is that dissention which makes a man near to God than that Peace that separates from God for ever It is not the Peace the world giveth but that sacred Peace that God giveth we must embrace Wherefore saith the Apostle let the peace of God rule in your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sit certaminis Moderator to the which also ye are called in one body Colos 3.15 Out of which words we may collect That a godly Peace is to be entertained Where we have the office of Peace to which we must submit our selves and that is to rule in our hearts and the motive thereunto which is twofold Gods Ordination and our spiritual affinity to which we are called in one body First It must rule in our hearts The heart is the proper seat of the affections Arist de Generet Corrups and if the Philosopher be to be credited it is the Metropolis of the soul If there be any combustion in man raised by the tumultuous passions of anger hatred malice and revenge it is begun in the heart there they have their habitation To aswage therefore the impetuous sury of these rebellious humours and to prevent the fearful mischief that comes by their unrulinesse the peace of God must bear sway there the whole man will be the better brought into good order when the heart is well governed and never till then Many may make a fair pretence of friendship but it is never unfeigned unlesse hearty the words of their mouth may be Psal 55.21 as the Psalmist speaketh smoother than butter but warre may be in their hearts their words may be softer than oyle yet may they be drawn swords Erasmus that cut smoothly Aliud corde aliud ore hypocritically and basely they think one thing they speak another Of this smooth-fac'd malice Nazianzene complains in his twelfth Oration Pax ab omnibus laudatur à paucis servatur Orat. 12. all praise peace but few keep peace Wherefore did peace but rule in the heart all heart-burnings and sullen contention would soone come to a final Period and all outside dissimulation would be quickly all out of fashion As we have seen the office of Peace note now the motive thereunto You are called unto it in one body When Christ came into the world he became the corner-stone that joyns Jew and Gentile together who before were divided for now both by him making up one mystical body according to that Ephes 2.14 He is our peace who hath made both one and hath broken down the middle wall of partion between us so that by this act Christ hath bound us all to the peace and to good behaviour that so we may keep the unity of the Spirit in the bond of peace There is no member of the body that will do any ill office to any of his fellow-members so we being called to be members of the Church of Christ 1 Cor. 12.25 should make no division in the body but should all have the same care one of another This was Prophetically foretold by a pithie Embleme by beating of swords into ploughshares Isa 2.3 and spears into pruning-hooks in the time of the Gospel And it is notably prefigured by the peaceable habitation of wild beasts and tame together Isa 11.6 as the Wolfe and the Lamb the Leopard and the Kid the Calfe and the young Lion the Cow and the Beare It is a sweet harmony that the sympathy of affections and peace begets in us whom the Spirit unites together And in whom this sympathy and peace is not Aut stupida sunt membra Daven in Colosens aut ne omnino quidem membra hujus corporis cujus caput Christus saith Reverend Davenant either they are senceless and stupid members or no members at all of that
the Christ the Son of God is most forward to deny him his former protestations were forgotten his present commodity only thought upon And when the rascal multitude came forth with swords and staves and brought him to the Council all his friends forsook him the Shepherd smitten the sheep were scattered Friends and foes Jews and Gentiles men and women high and low rich and poor Prince and people added something to his Passion to augment his woe The Kings of the earth took counsel together against the Lord and against his Anointed The Elders of the people the chief Priests and the Scribes beat their brains together to take away his life They send him to Pilate Pilate sends him to Herod Herod sends him to Pilate again and Pilate sends him to his death Thus was he tossed from post to pillar In all these places he suffered in his good name by blasphemous speeches uttered against him in numbring him amongst transgressors placing him betwixt two thieves In his honor and glory by opprobrious terms and scandalous irrisions and mockings In his substance in that they took away his garment In his soul he suffered sorrow and anguish and great fear surprised his heart In his body he suffered wounds and stripes Insomuch that it may be said Was ever any sorrow like his sorrow Were you present to behold the whole passage of his Passion you might see his head compassed about with a crown of sharp thorns instead of a crown of pure gold you might see his glorious Visage which the very Angels admired contemptuously spitted upon and his cheeks smitten with the palms of their hands You might see his hands and feet fast nailed to the Cross which he himself did carry and his sides thrust thorow with a spear You might see his blood trickling down to the ground and himself through the pangs of death and apprehension of the Fathers wrath lighting upon him for our sins crying My God my God why hast thou forsaken me Hereupon saith Bernard O bone Jesu quid tibi est nos peccavimus tu luis opus sine exemplo gratia sine merito charitas sine imo O blessed Saviour what ails thee We sinned and thou by thy blood dost expiate our sins here is a work without example grace without merit and love beyond all measure He felt the wrath of God upon his soul he felt the hand of a sin revenging Judge taking vengeance for the sins of the world upon him then taking away the sin of the world Where you might see also no sense free from passion As for his Touch he was smitten and nails thrust through his flesh as for his Taste he drank unpleasant vinegar and gall as for his Smell he was in an infectuous place the place of dead mens skuls as for his Hearing he was vexed with the uproars and hideous blasphemies of those that blasphemed and derided him as for his Seeing he beheld with grief his Mother and the Disciple that loved him shedding tears for him and observed no noubt in the anguish of his spirit the madness of the actors of his death Hence proceeded that heavenly prayer Father forgive them they now not what they do This was the lamentable case he was in until he gave up his Ghost They gave him no rest no rest in his body nor in his soul until his soul departed Thus he suffered and thus in suffering he died died the most ignominious and cursed death 2 Cor. 5. ult God made him to be sin for us that knew no sin that we might be made the righteousnesse of God in him Christ hath redeemed us from the curse of the Law being made a curse for us for cursed it every one that hungeth on a tree Gal. 3.13 Nothing could appease the wrath of the Father but the death of his Son Who died First to satisfie the justice of God for the sin of mankind for he once suffered for sins the just for the unjust that he might bring us to God 1 Pet. 3.18 being put to death in the flesh 2. To manifest the truth and reality of the nature assumed to wit his manhood that he was true man and no phantasme 3. That by his death he might free us from the fear of death Forasmuch then as we are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through the fear of death were all their life-time subject to bondage 4. That by dying corporally for sin and unto sin he might give us an example of dying spiritually to sin for in that he died he died unto sin once Heb. 2.14 15. but in that he liveth he liveth unto God Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. Rom. 6.10 11. Crux pendent is Cathedra docentis Christ also suffered for us leaving us an example that we should follow is steps 1 Pet. 2.21.5 That by rising from the dead he might make known the power whereby he overcame death and give unto us a lively hope of our resurrection from the dead And thus much for the sufferings of Christ generally exprest and specially implied The next point is the necessity of the sufferings and death of Christ Christ must needs have suffered It was necessary that Christ should suffer and in suffering die Necessitate decreti by the necessity of Gods Decree and infallible prescience Truly Luke 22.22 the Son of man goeth as it was determined Which determination is more plainly exprest Acts 2.23 Him that is Christ being delivered by the determinate counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain In which respect it was inevitable And albeit he prayed Father if it be possible let this cup passe from me yet he submit shiâ— will to the will of his Father in saying yet not my will but thy will be done It was the eternal will of God and his unchangeable Decree that Christ should suffer for us it was foreordained before the foundation of the world 1 Pet. 1.20 And although his will was that that cup might passe over him that so his life might be prolonged yet consider this vitam appetit ut homo saith Theophilact Theophil in Luke 22.42 he desired life as he was man yet as an obedient child ever correspondent to his Fathers desire adds this withal not my will but thy will be done which is not seperate from my divine will saith the same Father It was necessary necessitate obligationis by the necessity of a promise whereby God was obliged and bound to see it actually performed Promises are a due debt Promissa cadunt in debitum That God promised this it is apparant by that speech of his the seed of the woman shall break the Serpents head and
John 12.31 1 John 3.8 for this purpose the Son of God was manifested to destroy the works of the Devil The works of the Devil are sin and death for by him came sin into the world and death by sin Again we are hereby freed from the punishment of sin which is death He did bear our griefs and carried our sorrows Isa 53. He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his striper we are healed He poured out â—is soul to death and bare the sin of many Now we are freed from the punishment of sin two wayes 1. Directly because his passion was a sufficient and superabundant satisfaction for the sins of the whole world Wherefore Thomas-Aquin Exhibita satisfactionâ— sufficienti tollitur reatus paenae saith Aquinas upon the exhibition of a sufficient satisfaction the punishment is quite taken away So that God cannot punish that again in his servant that he hath already punisht in his Son 2. Indirectly Ambros super Beati immacalati in as much as the passion of Christ is the cause of the Redemption of sin which is the cause of punishment Ille suscepit mortis servitutem ut tibi tribueret aternae vitae libertatem Moreover by the sufferings of Christ our reconciliation with God is wrought and our peace is made with him for ever We were reconciled to God by the death of his Son Rom. 5.10 and that two wayes 1. By removing of sin whereby we were made his enemies Ephes 5.2 2. By offering up himself for us an offering and a sacrifice to God for a sweet smelling savour Lastly hereby the gate of heaven is open for us We have boldness to enter into the holyest by the blood of Jesus Hebr. 10.19 for he went before us to prepare a place for us that where he is we might be also So that now he hath obtained for us eternal salvation By way of desert he hath deserved that by him we should be saved By way of satisfaction for the greatness of his love out of which he suffered for the dignity of his life which he laid down for us it was the life of God and man and for the generality and weight of sorrows and paines that he suffered for us hence he is a sufficient satisfaction called the Propitiation for our sins Heb. 9.26 Verse 15. At Paris ut vivat regnetque beatus cogi posse negat Hor. Epist 1. 1 Joh. 2.2 By way of sacrifice which was meritorious deserving life for whom he suffered death In the end of the world hath he appeared to put away sin by the sacrifice of himself And by way of redemption for he was engaged for us and paid the utmost farthing for which end he was sent into the world God sent not his Son into the world to condemne the world but that the world through him might be saved Joh. 3.17 Saved from sin from the power of Satan from death Hence called our Redemption and we come to be at peace with God and in that peace we enter into heaven to be partakers of those joyes that are at Gods right hand for evermore Having waded thus farre I seale up this discourse with a pathetical conclusion in way of application O how far is the love of God extended to us miserable sinners He was provident before our fall to find out away whereby to be saved after we fell His Son must die to save us from death He must fall into the hands of sinners that we may not fall into the hands of Satan And if he have thus given us his Son how shall he not with him give unto us all things We may conclude for certain we shall want nothing for the furtherance of our salvation since that he with-held not his onely Son from us Let this love of God to us extract love from us to God As he bought us dear with the losse of his Son so must we think nothing too deare to part withal to gain our God We must be content to lose our life and all than to lose our God who is all in all for the gaining of life and all Seeing that Christ ought to have suffered for our sins we may well grieve that we should be the authors of his death and yet rejoyce that we have escaped Gods fearful vengeance by his sufferings Grieve then my beloved for your sins for which Christ died Royard in Postill and go and sin no more And let your soules magnify the Lord and rejoyce in God your Saviour Non gaudere ingratitudinis est non dolere crudelitatis saith Royard not to be glad for Gods mercy and Christ's love in redeeming us is a point of ingratitude not to grieve that we gave occasion of his death is a point of the greatest cruelty Let us then grieve together with him that we may reigne and rejoyce together with him Gods decree is unutterable he ordained that Christ should die and Christ did die He promist it and 't is fulfill'd He revealed it and 't is so come to passe He is as good as his word Heaven and earth shall passe away but not the least tittle of his word shall go unfulfilled What therefore soever God hath determined concerning any one shall certainly fall out so there is no avoidance What he hath denounced against sinners let them expect it for they shall surely have it Our God is a God of truth You may collect out of this discourse that Christ is a perfect and sufficient Redeemer Heb 10.14 on whom alone dependeth our salvation For by one offering he hath perfected for ever them that are sanctified As Moses said to the children of Israel the Lord shall fight for you and you shall hold your peace So I may say that Christ onely fought for us we did nothing whereby to acquire a life that is endless Wherefore if we will be perfectly saved rely upon the Redeemer of Israel for he is onely the Captain of our salvation Look up as sometimes the Israelites on the brazen serpent upon him stretched out upon the crosse where he is ready to receive all that come unto him and beleeve in his name Caput Christi inclinatum ad osculandum cor apertum ad diligendum brachia extensa ad amplexandum totum corpus expositum ad redimendum August lib. de virginit he hath his head bended down to kisse you his heart opened to love and affect you his armes stretched forth to embrace you his whole body exposed to redeem you Consider of what great consequences these things are that Christ hath done for your soules weigh them in the ballance of your hearts Vt totus vobis figatur in corde qui totus pro vobis fixus fuit in cruce that he may be wholly fastned to you in your hearts who was wholly fastned for you on the crosse Let us go forth therefore unto
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 suaâ—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
in every one that is called God And forasmuch as the Essence and the Persons are inseparable whatsoever is properly called God is a Person What Motion what Quality what Inspiration can be called God He is a Person because we are baptized in his Name He is the Author of this institution He is the Director of the whole act by his authority by his command by his power the water is sanctified the baptized are renewed the whole work is happily accomplished For all is done in the Name of the Father and the Son and the Holy Ghost not in the name of a Motion of a Quality of an Inspiration He is a Person because the properties of a Person are attributed to him Luk. 11.12 Joh. 16. Joh. 14.1 Cor. 12.11 Act. 13.2.1 Joh. 5.7 Rom. 8. He is sud to teach us heavenly knowledge to lead us into all truth to comfort the afflicted members of Jesus Christ to distribute gifts and graces according to his good pleasure to call and send Apostles to bear witness in heaven with the Father and the Son to bear witness with our spirits that we are the sons of God to cry in our hearts Abba Father to make intercessions for us with groanings that cannot be uttered These are not effects proper to a Motion or a Quality or an Inspiration Lastly He is distinguished most manifestly from the Gifts of God Dona honoraria There are diversity of gifts but the same Spirit the same Spirit distributing these gifts so divers where it will Thus it is apparent that the Spirit of the Son is a Person And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And as he is a Person so is he 2. A distinct Person from the Father and the Son Non aliud sed alius Not essentially differing noted by the first word but hypostatically noted by the last And that because he is the Spirit of the Father and the Son He cannot be said to be his own Spirit as the Father cannot be said to be his own Father or the Son his own Son that is as absurd as this Again because he is said to be another from them both I will ask the Futher Joh. 14.16 and he shall send you another Comforter Christ whilst he was on earth was a Comfort unto his Disciples wherefore lest diffidence and despair by reason of the great persecutions they should suffer after his departure should break their hearts and sorrow ruine them he prays the Father to send them another Comforter and promiseth he will see it done for their assurance cap. 15.26 He will send him from the Father Furthermore He hath a relative property and characteristical note several from theirs putting a difference betwixt them and him He onely proceeds from the Father and the Son He onely appeared under the form of an innocent Dove and of fiery cloven tongues By his immediate operation Christ was conceived in the womb of the Virgin and by his immediate operation Gods children are throughly sanctified and furnished unto every good work Last of all The Father sends him that so sends him whence he is neither the Father nor the Son but one from them It is a marvellous impropriety of speech that a man should be said to send himself but proper it is to say he comes of his own accord Forasmuch therefore as the Spirit is said to be sent from the Father and the Son and as here God sent forth the Spirit of his Son He is a Person distinct from them both Which is the thing I intended to demonstrate As he is a Person so is he the third and last Person not last in time nor last in nature nor last in dignity but last in the order and manner of subsisting and of performing such works as are common to them all called works ab extra as Creation Redemption Preservation Justification Sanctification c. Having briefly gone over these two points I shall endeavour by Gods grace to do the like in the next which is this 3. That there are Three Persons in the Deity to whom the Divine Essence is communicated The Father the Son the Spirit For humane Reason fully to conceive so high a mystery is impossible What therefore we must learn hereof the Scripture teacheth Faith receives and Reason must not contradict Rather imbrace those depths of knowledge with admiration than by an over-curious inquisition to dive into it and return unsatisfied and sore troubled Yet because Ignorance needs information and Curiosity requires confirmation I will say somewhat though little of it The Platonists acknowledge in God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mind or Understanding a Word a Spirit By Understanding they understand the Father by the Word the Son who by S. Joh. 1.1 is expresly called the Word by Spirit the Third Person proceeding from the Father and the Son called The Love of God Hence Divines conceive the matter thus The Father is quasi Deus intelligens God understanding The Son who is the express Image of the Father is quasi Dens intellectus God understood callâ—d the Wisdom of the Father the Image of the Father the Word of God as a word is but the image of the understanding The Spirit breathed and proceeding from the Father and the Son is quasi Deus dilectus God is Love saith S. Lombard John hence by Lombard said to be that Love wherewith the Father loves the Son the Son the Father So the Text reckons up three the Father the Son the Spirit God sent forth the Spirit of his Son This is indeed a deep mystery Yet as abstruse as this Divine mystery of the Trinity is Nature can give us some insight by similitudes though imperfect of the possibility and truth of it We see that in the Sun there is an indesinent fountain of light a brightness and splendor springing out of it and a quickning and reviving heat proceeding from it yet none will be so foully mistaken as to conclude out of these three that there are three Suns there being still but one So though the Essence of the Godhead be but one yet we must know it is communicated unto three Persons and though communicated unto three Persons yet still the Essence is but one We see that in Man there are two diverse and far different natures a Body and a Soul yet these two make not two Men but one these reteining the unity of one Person If two diverse Natures met together make one Person why may not one Nature and Essence be communicated to Three and those Three having one and the same Essence still remain one God We see that in the Soul of Man there is a Will which is the immediate beginning ab intra of every act proceeding from our selves commanding this or that to be done sic volo
exceeded the capacity of Nicoâ— Cum primum nascimur in omni continuo pravitate versamur Tully though a Master in Israel to become like him did not he mould out hearts anew and fill them with the invaluable riches of his mercy and the treasures of his graces we had been of all creatures the most miserable Sinful was our conception sinful was our birth and striful is all our life Nature makes us sons of wrath being deprived of the life of grace as soone as we are sons of nature Damnatus homo antequam natus Aug. there is none that doth good no not one All are sold under sin whence the Apostile upon his own experience averreth that in him that is in his flesh or natural estate dwelleth no good thing Rom. 7. We are born dead as soone as we come into the world alive spiritually dead naturally alive Now in whom no good thing dwelleth by nature they are by nature void of grace and who by nature are void of grace do not by nature participate of spiritual life whereof whosoever is not partaker is by nature spiritually dead and who by nature are spiritually dead are destitute of the Spirit of grace who is the sole Author of life and finisher of our salvation All saving graces and heavenly benedictions flow from him in whom the fulnesse of all graces dwells and all return to him again as rivers come from the sea and to the sea return Uâ—lesse therefore God sends forth the Spirit of his Son into our hearts to sanctifie 〈◊〉 to cleanse us to put new spirit and life into us which is a work of the highest power to which nature can never actain we shall come short of performing the least act that may be any wayes advantageous for our falvation A dead manâ—s not in action hath no living motion neither is there in his power any possibility of regaining life a so is every one spiritually whose heart is not quickened and moved by the holy Ghost to whom it is alone possible to raise from the death of sinne whose property it is to infuse grace and make the hearts and souls of men beautified with the richest furniture and most precious 〈◊〉 of divine 〈…〉 Tomles for himself to dwell in And thus the passage is clear and open for another observation grounded on these words which is this That the heart of the child of God is the seat or dwelling place of the holy Ghost Of all things in man God desireth the heart of man My son give me thine heart for as naturally evil actions proceed from it so must all good being first set awork by the first mover unto all good the good Spirit of God It is in man by nature according to the dictates of natural Philosophy Primum vivens the first in man that lives and divine Philosophy informs us that it is so in grace too For the convernon of the whole man depends upon the conversion of the heart to God there new life is begun Nature gives it a vital faculty distributing to all parts the vital spirits whereby they are embled to work and so doth grace for in what good soever any part of the body is imployed the power of effecting it is derived from the heart which as it is called Principium vitae in the body of man so it is made by the grace of God the original of a holy life and the first subject of grace without which all our best services are but glittering sins for with the heart we beleeve and with the heart we work out our salvation The Chymicks compare the heart to the Sun call'd by them Cor mundi the Sun is in the midst of the great world this in the midst of the little world man The Sun is the sountain of heat in this wherewith all sublunary creatures are cherished and quickened so from the heart to apply things otherwise than they do wholly taken up with the sanctifying Spirit doth proceed such a heat and fervent zeal as that every part is made nimble in the execution of what God commands us It makes the feet swift in running to the house of prayer the hands pliable to minister to the necessities of the poor the tongue voluble in uttering the praises of Almighty God â— 1. 〈◊〉 the eares ready to hear with joy the Gospel of peace preached the eyes to be busied in looking up to heaven from whence cometh our salvation the whole man to be wholly taken up in heavenly contemplations of God and his works and holy exercises of devotion Hence the heart may challenge a principality over all the members of the body all are at its service and it exerciseth dominion over them all Arist in lib. de gederatione tanquam rex in regno as King in his Kingdom saith the Philosopher and it is ruled by the Spirit say Divines Naturalists raise a large discourse and ample dispute upon this Argument and as yet the controversie lies undetermined but this one principle of Divinity alotting the heart to the holy Ghost for his chief mansion in man doth end the controversie for in what part of man the holy Ghost doth principally reside and on what part of man mans conversion doth principally depend must of necessity be the principal part of man But to return more particularly to the rule hitherto amplified that the heart of man is the seat of the Spirit my discourse shall be limited 1. To the proof here of by Scripture 2. To a declaration of those circumstances whereby the being of the Spirit in our hearts may be discovered and by necessary consequence without all peradventure coucluded It is the general voice of the Scripture which is without exception that the Spirit dwelleth in the elect Rom. 8.9 Ye are not in the flesh but iâ— the spirit if so be that the Spirit of God dwell in you And in ver 11. it is thus written That if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit which dwelleth in you The Apostle in 1 Cor. 3.16 propounds this question the ignorance whereof is reputed grosse absurdity Know ye not that ye aâ—d the temple of God and that the Spirit of God dwelleth in you It is part of Pauls divine prayer for the Ephesians in Ephes 3.17 that Christ may dwell in their hearts by saith that is that Christ may possesse their hearts and the whole man by his Spirit working saving faith in them This dwelling is an admirable good expression of the being of the Spirit in us which is not in regard of substance which the heaven of heavens cannot contain being infinite much lesse can the body or soul of man bounded within strait limits comprize but in regard of a special operation out of the reach of a created power It carries with it an intimation of the holy Ghost abiding
like the saint pulse at the hour of death yet if they thereby by the Spirit make requests unto God it shall be heard of him and albeit those things which they sigh after be not alwayes manifestly and the Spirit moving thereunto distinctly seen of them yet God who is infinite in knowledge doth perceive their desires or rather the desires of the Spirit in them This mental crying is not common to all but proper to the children of the regeneration 1 Cor. 12.3 without which none can hardly call God Father as none can say that Jesus is the Lord but by the holy Ghost The next kind of crying is that which is only vocal consisting only of words Thus Hypocrites cry and pray for fashion not for conscience sake Vox praeteria nihil all voice no hearts they can cry loud enough in a Pharisaical pride Lord Lord and none shall stop their mouths but such heartlesse Christians shall not enter into the Kingdom of heaven These are they that draw near unto the Lord with their mouth and with their lips do honour him but have removed their heart far from him as he complains Isa 29.13 This is saith one Precationis inane simulachrum and in truth that prayer or cry which is only a lip-labour not proceeding from the heart is but as sounding brasse or a tinkling Cymbal it is like the Play called the Motions wherein though there is motion yet no life and although there be never so glorious and pompous observation of outward ceremonies and in that complemental manner only come before God and offer up their prayers unto him yet shall they have the repulse for their vain ostentation Thus Isaiah the first the Lord speaking of the hypocritial Jews that were curious in the external worship and service of God and would seem to pretermit nothing therefore professeth unto them because their services were not performed with the heart that when they made many prayers he would not hear them And the same Prophet Cap. 64.7 in effect calls such prayers no prayers when as be saith There is none that calleth upon the name of God he that cryes not to God with his whole heart cryes not at all to God for he that worships God must worship him in Spirit and in Truth not in bare formalities This kind of crying is but a vain beating of the aire is anothing available whereof the Spirit is no author and unless the Spirit cry in the heart there can be no true but a false crying Abba Father There remains yet a third kind of crying or praying viz. both mental and vocal wherein both the heart and the voice are directed to God the mind and the mouth both consonant both jump together here out of the abundance of the heart the mouth speaketh And this is that pure language which the Lord speaking by the Prophet Zephany said that he would turn to the people that they might all call upon the name of the Lord. The Prophet Hosea advertiseth the Israelites Cap. 3.7 Cap. 14.2 Nec lecta neé neglecta Psal 77.1 to take to them words and to turn to the Lord that is such words as may make a true report unto God of their hearty conversion to him and lively saith in him Thus saith David I cryed unto God with my voice even unto God with my voice and he gave ear unto me Such a cry as is this is no false alarum but a true testimony of a sanctified soul of our confidence in him and is ever powerful with God The prayer of the faithful availeth much saith St. James for it is framed and composed by the admirable Art of the Spirit of God in their hearts ere it be uttered with the tongue The voice then reflecting on the heart the heart is made more zealous and then what is said of fame may be said of it Vires acquirit eundo it gathers strength in the uttering Let your voice therefore in prayer be conformed and correspond to the affections and wishes of your hearts that they may run together and let the affections and wishes of your hearts be guided by the Holy Ghost which if ye do it is without all contradiction a most certain Argument that God hath sent forth the Spirit of his Son into your hearts crying Abba Father From the act of crying I passe to the object Abba Father The Spirit saith the Apostle beareth witnesse with our spirits Rom. 8. that we are the sont of God This testification of the Spirit in our hearts who is an infallible informer of the things that are given us of God makes to cry Abba Father For we can never call God Father except we be first informed and perswaded by the Spirit that we are the sons of God The Hebrew or Syriack word Abba and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the Original here together gave occasion to some to observe that hereby is intimated the calling and union of Hebrews and Greeks of Jewes and Gentiles into one Church whereof Christ is the head But though this be true yet this Text is no sufficient warrant for this observation and therefore not to be insisted upon The gemination here Abba Father which is Father Father noteth the earnest affection and vehement zeal of Gods children in crying and praying unto the Father of Spirits their prayers are pressing and urgent cries and never satisfied until heard which ardency of theirs is grounded 1. Upon the sence of their wants necessity constrains them to use all earnestnesse in their own behalf they must knock hard they must seek hard they must cry hard Father Father ere they shall be heard or their suits obtained 2. Upon the knowledge of their own insufficiency and disability of furnishing themselves with corporal necessaries pertaining to the body or spiritual blessings and habiliments pertaining to the soul They know that the blessings of this life and the life to come must come from their Father which is in heaven 3. Upon Gods willingnesse and readinesse to do them all the good he can He is faithful in promising and as faithful in performing The word Abbah signifieth to be willing from whence God hath this Appellation a father is willing to protect his child from all dangers and to relieve him upon all occasions and although just cause of anger be offered him yet nature in time will work it out Even such is the tender affection of our heavenly Father known to his beloved sons that they are hereby the more emboldened to prosecute what they would have brought to passe They have his heart to be set upon them his eares alwayes to be open unto them his eyes continually watching over them his best wishes ever with them and all his blessings reserved for them These are encouragements for them to approach unto him who is more forward to give unto themall things than they themselves to demand any thing Hence it comes to passe that coming unto
Idolatry For whatsoever is undertaken for Religion sake as an honor unto God beside the command of God is plain Idolatry therefore altogether unlawful Again All religious distinction of place is taken away once Christ is come The Veil of the Temple is rent in the midst Worship God in holiness and 't is now no matter where we worship God Paul and Silas prayed and praised God at midnight in the prison 1 Tim. 2.8 Act. 16. I will therefore that men pray every where lifting up holy hands without wrath or doubting Pray every where for every where where thou prayest God is present by his grace He is over thee he is under thee he is before thee and behind thee he is on every side of thee We cannot say now as once Jacob said Surely God is in this place and I knew it not but Surely God is in this place and every place and I know it and I know that therefore I must worship God in this and every place He that thinks otherwise is procul à Jove far from God Where two or three are gathered together in my name there will I be in the midst of them saith our Saviour In medio virtus The power of the most High will stand in the centre of them that are gathered in his name be where it will God will not contend for place Bring him a good heart any where and it 's all he requires at our hands My son give me thy heart It is likewise unlawful in the End because going to the earthly Jerusalem or Rome or other places ordained for the like Superstition by Antichrist they think to merit the Heavenly Jerusalem But I am assured they are never the neerer it by going thither or any other the like place These Vagabonds for so I may term them that run from place to place in that manner steal from Christ to adde to Superstition Life eternal is in the hands of Christ and therefore his gift And they going another way to foot out their salvation foot it the wrong way for Christ is the onely way Joh. 14.6 I am the way the truth and the life Furthermore It is unlawful because it is done to the Reliques and Images of dead men They think to live by the dead they shall have but a dead life on 't Thus while they go to do homage unto the dead they rob the living God of his honor by the way For they expect a remission of their sins by the intercession and merits of those dead whose Reliques or Images they trudge so to adore And whereas they run to the custom of the Church it is very false the true Church of God never used it For Pilgrimage undertaken to the Reliques of the Dead was not used in the Primitive Church until three hundred years after Christ and that unto Images six hundred years only by some but both condemned for dead services Lastly It is unlawful because it is profitable neither to body or soul neither of them that wander thus with aking heels nor others it tends no way to Christian edification there is no goodness in it Therefore such fruitless trees are to be rooted out of Gods growing Temple And thus much for the false doctrine of Papists grounded on these words but falsly but idly I went up to Hierusalem Their other doctrine is That Peter had the Supremacie of Paul because the Text saith he went to see Peter Here we may observe the absurd dealing of the Adversary who to patch up their ragged coat of Popery do fain quidlibet ex quolibet as if to be visited doth argue a Primacie And here the Rhemists as one calls them Gagling Geese make a distinction of Visitation He went not up say they to see him in a vulgar manner but for respect and honor of his person and of duty and as Chrysostom noteth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to import to behold him as men behold a thing or person of name excellency or majesty Chrysost These are their very words Indeed that he came of honor and reverence to him may be easily granted but every reverence argues not a superiority for reverence saving their reverences may be done to equals They say again he did it as his duty but there is no such matter This can be as soon denied as affirmed He came about his office and authority in preaching For he was equal in honor unto him saith a Father and again saith the same Chrysost That blessed man went not to learn any thing of him nor to receive any correction but only to see him and honour him with his presence Ambrose tells us Ambros he went to see Peter for affection of Apostleship that Peter might know that the same licence was given unto him that he himself had received and hence he is called his Fellow-Apostle and had a Fellowship in the Colledge of the Apostles as well as Peter As for that place so often quoted by them Mat. 16. Thou art Peter and upon this rock c. It proves not a superiority in another above the rest of the Apostles For as one saith of that place All the Logicians in the world cannot conclude in lawful Syllogism out of the words of that Chapter That any greater authority was granted to Peter than to every one of the Apostles A primacie of order and promptness of faith cannot be denied him but none of dignity And here the Rhemists again play upon the name Peter signifying a Rock a Stone hence they make him to be the Foundation of the Church and therefore the Principal Apostle If they mean his Person they are far deceived If his Confession Thou art Christ the Son of the everliving God we agree Hence saith one on these words Thou art Peter and upon this rock I will build my Church calling a Rock as I think saith he the unmoveable Faith of the Disciple Again If they say that he is the whole Foundation away with that blasphemy they take away Christ the onely Foundation for stedfastness I say for stedfastness for this Foundation Peter did shake fearfully when he denied Christ and he had been ground to powder and fifted as wheat had not Christ prayed for him and make the rest stand for cyphers The Apostles are pillars of the Church and what dignity hath one pillar in a Church more than another Not onely Peter but James and John were called pillars of the Church Gal. 2.9 And when James Cephas that is Peter and John who seemed to be pillars Again the twelve are called twelve foundations Rev. 21.14 Speaking of the new Hierusalem the wall of the City had twelve foundations and in them the names of the twelve Apostles of the Lamb. Hence saith Tertullian Tertul. all the Apostles were stones So might Papists say were they not stones Thus we see that Peter had not a Monarchical preheminence of honour above the Apostles Therefore not above Paul
another end the supream which will be acquired Gods glory and their salvation The head and the members agree in continuity So man and wife single themselves out from all the world and by an indissoluble conjunction until death according to the Divine Ordinance of God the first instituter of this Order are made one one in body one in affection by a loving consent on both sides Ephes 5.3 They two shall be one flesh saith Saint Paul and he that hateth his wife hateth his own soul which in nature is most monstrous No earthly unity is comparable to this Where whom God doth thus joyn together let none attempt to put asunder it was never the intention of the prime efficient of this sacred Ordinance that who were lawfully knit together hand-fasted and heart-fasted should be ever parted or really dis-joyned but should continue one and the same unto their dying day Ephes 5.23 Sic equidem ab initio so I am sure it was from the beginning Thus the husband is the head of the wife as Christ is the head of the Church And thus much for the first point in what respects the man is the head of the woman The second part of my discourse shall be concerning the Offices mutually to be performed by man and wife I will begin with the wife it is the Apostles exhortation unto them Wives submit your selves to your own husbands as it is fit in the Lord. Colos 3.18 Ephes 5.24 And in another place as the Church is subject unto Christ so let wives be to their own husbands in every thing This submission this subjection doth import three things 1. An internal act of the heart conceiving and acknowledging their inferiority to their husbands albeit for nobility of birth and honourable descent for riches or vertue or prudence they may perhaps excel Hence doth proceed as from its proper fountain outward subjection which cannot be without the former but either forced or feigned This disposition of the heart discovered by outward expressions the Apostles speech seems to reflect upon And the wife see that she reverence her husband For wives to be in subjection to their own husbands Ephes 5. last was the fashion in the old world thus Sara obeyed Abraham calling him Lord 1 Pet. 3.6 Let it O let it ye that are the daughters of pious Sara as long as ye do well be the fashion now So shall not the resolute combination of your faithful hearts admit an interruption nor your hearty harmony the least jarring 2. This subjection of wives imports an endeavour of conforming themselves to their husbands humours in all lawful and different matters It is indeed a difficult task but so much the more laudable when the work consummated An ingenuous nature will quickly effect it Hence saith the Apostle She that is married careth for the things of the world how she may please her husband The principal way to attain present felicity and undisturb'd contentation in this life for a woman is 1 Cor. 7.34 to be industrious in framing her disposition and composing her affections in that manner as that her actions may be correspondent to her good mans desires When the rib whereof Eve was made was taken out of Adam Adam was in a deep sleep free from perturbation or pain intimating as one wittily observes that women must be neither troublesome nor painful unto their husbands but ever good and pleasing 3. This subjection hath this importance that the love wives ought to bare their husbands ought to be entire The care of their estates and children perpetual their bearing with their infirmities patient their application of comfort in every condition Sicut in ligno vermis ita perdit virwn suum uâ—or malefica Hierom. constant And if any husband be of dissolute behaviour it is the part of a pious Matron by prayer and sweet conversation to endeavour a reformation A woman thus vertuous is a crown unto her husband Prov. 12.4 Contrariwise she that maketh ashamed is as rottennesse in his bones Wherein the wise man expresseth the mischief of an evil wife by an apt similitude And that of Hierom is not much behind it As the worm eats into the heart of the tree and destroys it so doth a naughty wife her husband Now secondly ye men whom God hath blest with the happinesse of a wife and ye that intend this holy estate observe your duties also It is an Apostolical Edict dictated by the Spirit of Truth husbands love your wives and be not bitter against them A twofold Precept the one commanding love the other prohibiting bitternesse Your love must be pure and upright according to the example of our Saviour urged by the Apostle Ephes 5.25 Husbands love your wives as Christ also loved the Church and gave himself for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lov'd the Church there 's the affection of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gave himself for it there 's the effect of that affection First then you must love and bestow your hearts upon them and because that the demonstration of your love doth consist in the exhibition of effects there must be secondly an expression of the inward affection in outward acts which may be reduced to these three A joyful and contented cohabitation with your Consorts your presence unlesse necessity force your absence is much desired Christ promised that He would be with his Church unto the end of the world Inter utrunque ardor amoris summus ut Opianus de cervis agens scribit Prov. 5.18 19. So be ye with your espoused wives until death shall work a seperation Rejoyce saith Solomon with the wife of thy youth let her be as the loving Hind and pleasant Roe let her breasts satisfie thee at all times and be thou ravisht with her love Velut extra sis rerum aliarum obliviscare saith Mercer An instruction of them in all things that tend either to the procuring of temporal felicity in this life or the compassing of eternal glory in the suture If they learn any thing let them ask their husbands at home 1 Cor. 14.35 You are their Tutors and Supervisors whose directions are not limitted to secular affairs wherein they are your co-partners but extend also to religious employments and the divine matters of a more glorious and everlasting Kingdom Vxoris vitium aut tollendo aut tollerando Varro whereof with you they are co-heirs Dwell with them saith Saint Peter according to knowledge giving honour unto the wife as unto the weaker vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being heirs together of the grace of life 1 Pet. 3.7 There is for further expression of love in man required a careful and sollicitous provision of all things necessary for their wives He that provides not for those of his houshold is worse than an infidel Our Saviour supplies his Church which is his Spouse with what conduceth to the happinesse thereof So do
ever about him and far most of all for a Church-man Subtile and powerful are they with whom he hath to do the gifts where with he ought to be furnished withall are not to be reputed vulgar yet so are they to be tempered as that they outstretch not the capacity of the vulgar upon occasion His work is not stinted to the Body the Soul is the subject he works upon The dignity therefore of the Soul far exceeds that of the Body And as the commodity arising from their spiritual industry redounds more to the Spirit of a man the finer metal than the Body the baser substance though indeed to both So in a Divine indeed must the Divine habiliments of the mind seasoned and moderated with the grace of Gods holy Spirit that they may work with the more agility and with the greater efficacie and far surpass the best endowments generally of the common sort He hath more precious things in hand than any wherefore his sufficiency must be correspondent to his charge and his care proportionable to his sufficiency Salvation is the end of his intentions and that that crowns his actions Wherefore look about you Tuke heed unto your selves In our selves we must take heed of two things 1. Of our Doctrine 2. Of our Life Take heed unto thy self saith Paul to Timothy and unto the doctrine continue in them 1 Tim. 4. uit for in doing this thou shalt both save thy self and them that hear thee As our life is not contemplative alone spent in the bare speculation of Divine oracles like Moses conferring with God but also practical spent in actions with men pertaining to holiness So we must behave our selves in both with that moderation and convenient wariness as that the one may be an help and furtherer to the other to remove all obstacles that may be prejudicial to the acquiring of the happiness of Eternity both in our selves and others The ornaments of the Priests robe in the old Law Lib. de sacr Altar myst c. 17. were significant intimations hereof as is observed by Pope Innocent It was sumptuously garnished with Onix stones Bells and Pomgranates By the Onix stones are intimated Truth and Sincerity by the brightness of their truth of Doctrine which must be as clear as the Sun by their solidity and integrity of Conversation both springing up out of sound Learning The Bells note our incessant sounding forth the praises of the Lord in his holy Temple by preaching in season and out of season Woe be to me saith Paul if I preach not the Gospel The Pomgranates are signs are symbols of good works The order gives occasion of a further observation There was a Bell and a Pomgranate a Bell and a Pomgranate and a Bell betwixt every Pomgranate figuring how that good works in the Ministerial order must be ever intermingled with good words the matter of these yields matter for amplifying this discourse They were made of pure gold pure metal abstracted from all dross to signifie the necessary concurrence and sweet harmony of an undefiled life and true doctrine both appearing exceeding good to the eye both sounding exceeding well to the ear If all of our Function excel in purity of life and foundness of doctrine then are we all spiritually true Bell-metal Hence it is said by the Evangelist that Christ began to do and to teach whose steps we must follow He did much but he did no sin to shew that our conversation should be blameless and in his mouth was found no guile to shew that we should speak nothing but the truth Take heed of your Doctrine First that it be found agreeable to the Scriptures If any teach otherwise let him be accursed The Word of God is the foundation of revealed Truth whereupon we must build Take heed of vain Philosophy whose precepts may seem specious but in them may be comprehended the doctrine of devils Many turbulent spirits delighting to be pragmatical and factious have obtruded into the Church for doctrine the commandments of men and for their own ends attempt to corrupt Religion and bring in Innovations and new-fangled devices causing an apostasie from the Truth and drawing disciples after them But I trust ye have learned otherwise not to be guided by the ostentation or umbratical shews of any plausible tongue but by the most perfect rule of Divine truth the Word of God Believe it Schismatical wits if not prevented breed an infection in the Church worse than the plague Let the Word of God then be the ground of our proceedings lest we wander out of the way and affirmatively conclude what God denies To this end by Canonical constitutions they are to be duly examined who plead for admittance into Holy Orders that so they may both satisfie themselves by experience and certifie others whether or no they be orthodoxally learned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach Pious therefore was that resolution of a most Reverend Father in God Never to admit any into this holy Function but such of whose Knowledge in Divinity he should receive some competent intelligence The part of a most wise and judicious Prelate The admission of illerate men into the Ministery hath been the bane of our Religion and the disgrace of our Profession as we all well know For where there is no Knowledge the people must perish Gods service and worship must be disregarded There are some are probably suspected of heterodoxal doctrine who upon examination or serious dispute or preaching care should be taken they may be hindred from propagating their inventions Others there are whose Insufficiency is so gross that to hear them speak to the purpose is as great a wonder as it was to hear Balaam's Ass The Church suffereth under both It is most convenient therefore that whoso desire to take this Vocation upon them should have solid Learning and be able to exhort to reprove to instruct the people of God and should solemnly protest to teach and maintain nothing contrary to what the Word of God shall warrant Let us therefore take heed unto our selves that our Doctrine be sound for The Priests lips preserve knowledge Secondly What we teach must be plain as well as found There is no goodness to be hoped no proficiency to be expected by teaching where what is taught is not understood Our speech must not outstretch the common apprehension Prudentibus vicis non placont phalerata sed fortia said Bishop Iewel Bonaventure's words in prenching were not inflantis sed inflammantia Not strong lines but a plain phrase tends to Edification the end of Preaching Many times in difficult Terms lies enwrapt a pestilent Heresie Hereticks at least Novelists coin such obscure sentences as that they may walk unseen as it were in a cloud of obscurity But this is not the way to gain souls to God the plainest manner is the best My speech and my preaching saith Paul was not with enticing words of mans wisdom but in demonstration
of the Spirit and of power that your faith should not stand in the wisdom of men but in the power of God 1 Cor. 2.4 5. Thirdly What we teach we must press home to the Conscience as an arrow to the mark It is not the pleasing volubility of a superficial tongue olt-times exorbitant that doth the work of the Lord or makes a good Preacher or found Christian it must be toucht with a coal from the Altar that it may infuse into the cold hearts oâ— men the true zeal of perfect godliness The Word of God well prest well applied is quick and powerful and sharper than any two-edged sword Heb 4.11 piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart It swims not in the brain as the Prophets axe did upon the water but enters into the conscience and the very bowels as I may so say of the soul What humane Eloquence hath such effectual operation Surely it tickles the ear but toucheth not the heart Men may be never the wiser I am sure never the better where tickling words are preferr'd before solid matter and where men endeavour to please the ear more than to edifie the soul or to comfort a distempered or distracted Conscience or to inform a misled one God never condemns but he first indicts and arraighs He never punisheth but he first forewarns He never rejects but he first respects He never sends misery but he first offers mercy He puts the way of life and the way of death before all take which they will for better or worse Such is Gods good will to man that seeing man cannot or will not come to him he vouchsaseth to come to man such is his goodness either in his Divine person as he did to Adam or in his Messengers bidding them turn to him that he might turn to them that they might have experience of Gods mercy not of his judgments that He wills not the death of a sinner but rather that he should turn from his wickedness and live Herein he useth not the extremity of the Law against man neither deals he as an unjust Judge first hang then examine the cause But he opens the case shews the cause sets their sins in order before their eyes and makes known the dangers they lie in by a Proclamation Cry aloud spare not lift up thy voice like a trumpet Isa 58.1 and shew my people their transgression and the house of Jacob their sins Such therefore are only fit for Gods people who can cry aloud and spare not Spare not For 1. Love Or 2. Fear Spare not for love Not for love of any Open rebuke is better than secret love Pro. 27.5 Not for love of money or reward lest it be said to thee as Simon Peter said to Simon Magus Thy money perish with thee For he that hath my Word saith the Lord let him speak my Word faithfully Not adde not diminish not put false glosses thereon Cursed be such Revel ult Jer. 23.28 Spare not Spare not sin spare no sin cry against all When the Lord brought the Israelites into the land of Canaan he gave them charge not to leave a mothers son of them alive They did not so they spared them but God spared not them when they fell into their Idolatry So God will not spare to plague those Messengers of his that spare to cry against sin and to cut it from off the earth Woe be to them saith the Prophet that sow pillows under all elbows Ezek. 13.18 Who say peace peace when there is no peace Jer. 16.14 for there is no peace saith my God to the wicked These like Hananiah make the people to trust in a lye Jer. 28.15 causing them to erre But Gods true Prophets and Messengers are against all sin and sinners without sparing or excepting any For Gods Word is in them as it was in Jeremy His Word was in my heart as burning fire shut up in my bones and I was weary of forbearing I could not stay cap. 20.9 It was Christs speech to the Pharisees concerning his Apostles If these should hold their peace or spare speaking the stones would cry out Therefore beloved Brethren cry aloud spare not cap. 62.1 Imitate that Angelical Doctor and Evangelical Prophet Isaiah For Zion's Jake I will not hold my peace and for Jerusalem's sake I will not rest until the righteousness thereof go forth as brightness and the salvation thereof as a lamp that burneth And again I have set watchmen upon thy walls O Jerusalem which shall never hold their peace day nor night Ye that make mention of the Lord keep not silence Spare not for fear Fear not little flock Be not afraid of their faces for I am with thee to deliver thee Jer. 1.8 Do they contend with thee do they condemn thee fear not spare not He is near that justifieth thee who will contend with thee Tua causa erit mea causa as the Emperor said to one so saith Christ to all his servants Causa ut sit magna magnus est actor author ejus neque enim nostra est saith Luther to Meloncthon Isa 50.8 Do they reproath thee do they revile thee Fear not spare not Be not dismaid at their reproachings or revilings Isa 51. Do they despise thee Fear not spare not He that despiseth you despiseth me and he that despiseth me despiseth him that sent me saith our Saviour Luk. 10.16 Do they forbid thee beat thee do they seek to stone thee as they did Christ as they did Paul and the rest of the Apostles Fear not spare not but be like blind Bartis meus who the more the people charged him to hold his peace the more he cryed a great deal Mar. 10.48 Do they say they 'll kill thee Fear not spare not they may kill the body but cannot the soul Remember The righteous are bold as a Lion that turns not away at any Ministers as Luther said of Historians must have the hearts of Lions Thou shalt have thy reward Vincenti corona To him that overcometh will I give a crown Rev. 3. And they their punishment for Qui vos tangit pupillam oculi mei tangit He that toucheth you or any of mine toucheth the apple of mine eye Zach. 2.8 Touch not mine Anointed and do my Prophets no harm Psal 105.15 Do they provoke me to anger saith the Lord Do they not provoke themselves to the confusion of their own faces They do they do Witness the Primitive times wherein such as envied or hindred the prosperity of Gods Church never prospered Pharaoh sunk in the Red sea like a stone Ahab Elias enemy was shot with an arrow and died Nebuchadnezzar grievously punished Antiochus Epiphanes died in most miserable torments Herod the Great Christ's enemy perished with a lousie disease Herod Antipas that put John Baptist to death overcome by
some sort rest satisfied Had that Apostate Julian disburdened his soul of all praejudicate opinions had he pondered divine truths as was requisite had he look't into it as into the word of God he never had blasphemed it in saying Vidi legi contempsi I saw it read it contemned it to whom learned Basil modestly replied as Chamier that famous French-man reports out of history Vidisti legisti non intellexisti si intellexisses non contempsisses sawedst thou it readst thou it thou never understoodst it hadst thou understood it thou hadst never contemn'd it Of so great authority and so full of divine majesty are the Oracles of God as that in an understanding man they beget an awful reverence and mightily prevail for an obedient subscription with those that studiously look into it never man spake as Christ never man as God Now who those are that should diligently enquire after the will of God and look into the perfect Law of liberty is a point worthy our enquiring after None but such as exempt themselves from God exempt themselves from this task All are bound to it but who will observe it Minister and People as they combine to honour God so to know him and whom he hath sent Jesus Christ The Knowledge of whose will glides not into the soul of man by natural instinct or moral infusion but by the Spirit and the Word of truth the Spirit illuminating the Word informing our understanding In which word we that are Pastours of the flock of Christ above others must use assiduous scrutiny 't is our profession to know more than ordinary Act. 20.28 as appointed in an higher sphear to be Overseers of the Church of God Hence the Spirit terms the Prophets Seers because they saw the will of God which others also saw by them 1 Cor. 4.1 and the Apostles with their successours stewards of the mysteries of God and Embassadors for Christ to pray men in Christs stead to be reconciled to God 2 Cor. 5.20 En flexanimam suadae medullam whose knowledge by preaching must be diffused others must reap the benefit of our paines God makes us knowing men to make knowing men which many have taken on them to do but some neglect it some can but will not some will not because they cannot some cannot and yet presume As for them that can and will not I pity them they shall be beaten with many stripes as for them that will not because they cannot I slight them though richer than my selfe they are but dumb dogs as for them that cannot yet presume the world may jeere them they make the Pulpit undervalued But for Gods sake my brethren let us that can will and endeavor when we speak from the father of languages to deliver our embassage not in an ill one lest we expose our selves to a scornful censure nor in a too obscure and affected one labouring more for fine words than fit ones lest affecting the praise of humane eloquence we feed the people as Heliogabalus did his Parasites with painted dishes as those fed the eye not the body so the other tickle the eare but profit not the soul 'T is truth that one speakes there is a Magick in the tongue can charm the wild mans motions and though God hath chosen by weak things to confound the wise 1 Cor. 1.27 yet experience shews that in all times a washed language hath much prevailed The Scriptures are pen'd in a tongue of a deep expression in every word almost a Metaphor illustrating by some allusion How political is Moses how Philosophycal and Mathematical is Job how massy and sententious Solomon in his Proverbs how quaint and amorously affected in his Canticles how grave and solemn in his Ecclesiastes and how poetical and full of heavenly raptures is his father in his Psalmes Christs doctrine astonished the Jewes Paul pleaded at the barr in a transcendent straine of eloquence and in dispute was subtile In a word it suites not with the Majesty of so divine an Art as is that of winning soules to be presented in sordid rags but in a graceful trimme yet plain Confections that are cordial are not the worse but the better for being guilded Divinity as it must not lasciviate so being well ordered by significant words placed in a native decency angles the soul and lifts it up to heaven As Herod therefore bade the wise men diligently to search for the young child Jesus and when they had found him to bring him word that he might go and worship him also so I advise my brethren accurately to look into this perfect law of liberty and when they have found what there is hidden by constant preaching to divulge it By this means the perverse transgressor is called and converted and Gods pleasure before neglected is observed I repeat St Peters exhortation feed the flock of God which is among you taking the oversight thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tantâ—m ut nos pascat vâ—stiat not by constraint but willingly not for filthy lucre but of a ready mind 1 Pet. 5.2 that every one of you may say with the Apostle of the Gentiles As much as in me lieth I am ready to preach the Gospel unto you Rom. 1.15 Quicquid in me situm est Promptum est Which done in sincerity not having an eye to the airy applause of men nor wordly commodity but to the glory of God immortal in the salvation of the souls of the hearers when the chief shepheard shall appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall receive a Crown of glory that fadeth not away 1 Pet. 5.4 As for silent Ministers not silent by authority but through insufficiency I should wish them well did I wish they never had that calling unto which I dare say they were never truly called but compel'd by necessity on whom avarice laid on the supposedly holy hands By which disorder of ordering broken tradesmen and such of the giddy-headed multitude untuter'd in the Word of God who never knew other Art than how to deceive this holy function is prophaned the Church scandalized the well-deserving kept in penury ignorance gets head impiety propagates and the sheep of Christ with these Wolves in sheep-skins are pitifully worried This tends to verifying Winifrids Apothegme changing one word In old time there were golden Pastors and wooden Chalices but now golden Chalices and wooden Pastors as of old the Jewes had a royal Temple but a rascal Priesthood To redress this abuse the remedy lies in the Imposers hands would the reverend Fathers of the Church hold in their hands from imposition and Patrons theirs from Donation until merit claimed it Clerus Angliae stupor mundi these unworthy vermine would never appear and Churchmen would gain their ancient reputation I make bold therefore to report what an honourable person once writ to his most excellent Majesty of famous memory learned King James They must rather leave the Ark to shake as it
one spirit with one mind striving together for the faith of the Gospel With one mind as the Apostles Act. 2. All were of one mind striving together not one against another but all together against their opposers for the faith of the Gospel And this is concors discordia an agreeing discord musical frets Hence then Union of minds makes fellows of the Gospel Union in vertue which is threefold is a badge of the union of minds Union in vertues intellectual in vertues moral in vertues spiritual In vertue intellectual there is heavenly knowledge in vertue moral there is honesty and goodness in vertue spiritual there is Religion faith and obedience A threefold cord of this making is hard to break saith the Wise man Therefore what the Apostle exhorts to all the faithful I restrain to my present matter Eph. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Ministers endeavour to keep the Vnity of the Spirit in the bond of Peace Worthy memory is the story of him that had Eighty sons who ready to breathe his last gave each of them a bundle of Arrows commanding them to break it But they conscious of their own imbecility ingenuously confess'd that it was a task impossible to be performed by them which taken he singled out the arrows and broke them every one by themselves with ease Thus saith he O my sons if ye hold together in brotherly love ye are invincible but if the cursed seed of discord be once sown in your hearts ye are gone ye are broken expect nothing but destruction I leave the application of this to you my Brethren Only remember this saying Let brotherly love continue Peace-makers must not be Peace-breakers for Septimum abominatio animae illius the sowing of discord is one of the seven things that God hates Pro. 6.19 with 16. God is love therefore Ministers of God must be Ministers of love like-minded having the same love of one accord of one mind Phil. 2.2 Animo animâque inter se miscebantur Act. 4.32 saith Tertullian of those Primitive Christians yea they were una anima one soul so Tremellius rendreth that text out of the Syriack all informed with one and the same soul all as one man Poets tell us of Theseus and Perithous of Achilles and Patroclus of Orestes and Pylades of Damas and Piphias of Aeneas and Achates faithful lovers sworne friends Holy Writ tells us of Abraham and Lot of David and Jonathan of Solomon and Hiram of Christ and John of Paul James Peter John true hearts all To shew of what nature their love must be I instance only in David and Jonathan David and Jonathan's souls were knit as if there were but one soul in two bodies And Jonathan loved David as his own soul 1 Sam. 18.1 Hence amicus quasi animi custos Far were they and ought ye to be from that execrable answer of Cain Am I my brothers keeper Far be from us all private grudgings Gen. 4. gilded over with fair words all publick contentions in matters of little consequence The first is a main trick of the Devils invention Mel in ore verba lactis fel in corde fraus in factis Their tongue is here in the West while their hearts stray in the East far enough asundea These are double-hearted as the Prophet speaks Facta est fides Evangeliorum fides temporum cùm fides una esse debeat eò pene ventum est ut nulla sit Hilary an heart and heart Monsters of men they are The other the Devil fathers too the root of it is pride But remember what the Apostle writes to Timothy The servant of the Lord must not strive 2 Tim. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne rixando amittatur veritas ut fere fit Whence so many Schisms in the Church of God whence so great havock of Religion whence so many Paradoxes and Chimera's of Opinions whence the first raising of that Antichristian Idol of Rome whence proceeded those Locusts that came out of the infernal pit I mean Jesuites and others of their disordered Orders whence so many murthers and poisoning of Kings whence the damnable â—ots invented by those Rake-hels I leave to name Is it not from contention founded on ambition A contentious spirit is a proud spirit Pro. 13. Only by pride cometh contention Is it not from private emulation Is it not in a word from the Devil for had not he been in them all had been well Hate then ye children of the most High harted and enmity See ye love one another but avoid these enemies of the Gospel as serpents They pretend to be servants of Christ yet they serve Antichrist Have no fellowship no peace with that painted Whore of Babylon shake not hands with her kiss her not She offers a golden cup but beware Mors in olla touch not taste not handle not it is full of poison full of abomination But rather hearken to the heavenly voice Depart ye depart ye go ye out from thence Come out of her come out of her Isa 52.11 Esto procul Roma qui cupis esse pius my people 2 Cor. 6.17 Rev. 18.4 How can they possibly agree with you who cannot agree among themselves And here I impose a task upon you and a blessing if ye perform it Pray for the peace of Jerusalem let them prosper that love thee Peace be then to thee and peace be to thine helpers for thy God helpeth thee as Amasai said to David 1 Chr. 12.18 And now to end this point I beseech you brethren with the Apostle 1 Cor. 1.10 I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment speaking the truth in love There must be the same mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same judgment Eph. 4.15 So be of one mind live in peace and the God of love and peace shall be with you 2 Cor. 13.11 And now I pass to the second part of the Text The Separation without breach of the Vnion whereof a word and away That we should go unto the Heathen and they unto the Circumcision Christs charge unto his Disciples was Ite praedicate Go and preach to all Nations to all the parts of the world East West North South A figure hereof might be those twelve Oxen that supported the molten Sea three looking towards the North three towards the West three towards the South three towards the East Mark 6. And our Saviour having gathered these Twelve together he sends them forth by two and two or by couples They go therefore they fulfill his command Take my yoke upon you Matth. 11. I may compare them thus coupled unto the two Milch-kine that carried the Ark from the Philistims unto Kiriath-jearim And the rather to Milch-kine because they being full of the sincere milk of
the Word they feed all Nations by two and two to signifie the calling of two people Jew and Gentile Rom. 3.29 The Jews thought that God was confined unto them Is he the God of the Jews onely is not he also of the Gentiles yes of the Gentiles also Therefore our Saviour sent them as well to the Gentile as to the Jew They are likened to the bells of the High-Priest they depend on the vertue of the Eternal Priest after the order of Melchisedeck Psal 19. Rom. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as the Psalmist reports there is no speech nor language where their voice is not heard their sound went into all the carth and their words unto the ends of the world They are like the middle bar in the midst of the boards in the Tabernacle which reach from end to end Exod. 26.28 They are the Chariots of the Lord Bernard who by saith hope and charity carry the Trinity through the world Non corporis praesentiâ sed mentis providentia saith Bernard not in bodily presence but in the wisdom of the mind providing for future things like Ezekiels chariot going to the four corners of the world Quae regio in terras nostri non plena laboris Thus Christ sent Now a little of the Apostles sending That they should go unto the Gentiles and we unto the Circumcision Nihil hîc statuunt Apostoli quod non ante statuit Deus Here the Apostles ordain nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Greek Father that was not preordained of God It was Gods own voice to Ananias Paul is a chosen vessel unto me to bear my name before the Gentiles and Kings and the children of Israel Act. 9.15 Paul was Gods chief Hearld the Gospels loudest Trumpeter It was Gods own voice unto Paul himself I will send thee far unto the Gentiles Act. 22.21 It was Gods voice unto the Prophets and Teachers that were at Antioch Separate me Barnabas and Saul for the work whereunto I have called them Act. 13.12 Whereupon they immediately went and preached unto the Gentiles And here note the wisdom of God Paul a Gentile full of wisdom was sent here unto the Gentiles who sought for wisdom Peter a Jew excellent for working miracles sent unto the Jews who sought always for miracles and signs a sign of their infidelity all working togeher for the good of his elect of one mind when farthest asunder Now seeing the Jews have rejected the yoke of Christ and the Gentiles of whom we are a part have taken it on them We may say of them as they sometime of us We have a little sister and she hath no breasts Amazon-like she hath one breast the Old Testament but wants the other the chief breast the New Let us pray for them as they did for us that they may hear Christ crying out aloud to the Church Cant. 6. Return return O Shulamite return return that we may look upon thee and see as it were the company of two Armies the one of Jews the other of Gentiles all one Church one flock We pray thee then O Heavenly Father to call the uncalled Jew and Gentile to comfort the comfortless and to make an end of these dayes of sin wherein we live and cause our Saviour to appear in the clouds for our full and perfect Redemption Do it for his sake that died for us To whom with Thee and thy Holy Spirit be given all glory As it was in the beginning so now and ever shall be world without end Amen FINIS Deo soli Gloria ERRATA PAg. 5. lin 18. read earth p. 6. l. 17. r. us p. 7. l. 13. carnal p. 9. l. ult place p. 11. l. 1. then Marg. r. via p. 13. l. 46. ipse p. 14. l. 35. recusat vivere marg r. diligere p. 15. l. 6. that l. 10. replenisht l. 14. through marg absit p. 16. l. 16. loquentes p. 17. l. 37. Jerusalem p. 18. m. infimis p. 23. l. 42. Man p. 25. l. 9. vertue l. 10. godliness p. 27. l. 5. offence p. 28. l. pen. to p. 31. l. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marg in uudis p. 32. l. ult with p. 34. l. 6. parvae l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 34. conversationis l. 36. distraction l. 48. Spirit l. 49. Bernard p. 46. l. 43. good p. 50. l. 7. eum p. 53. l. 1. know p. 72. r. generatione l. 44. in p. 73. l. 41. Spirit l. 45. add of p. 74. m. ille p. 77. l. 51. grants p. 78. m. vocis p. 79. l. 19. nothing l. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 80. l. 24. add may p. 81. l. 27. add are p. 84. l. 49. r. sapientissimum p. 96. l. 14. through p. 100. l. 50. either p. 106. l. 19. r. Divesses p. 107. l. 16. parts l. 47. his p. 108. l. 47. she p. 109. l. 44. indifferent p. 113. l. 16. get l. 19. then marg ornamento p. 114. l. 7. vox l. 30. placed p. 115. marg calce p. 129. Mercury p. 130. l. 23. add in l. 31. mercies marg vulgatissima p. 131. m. introspicere p 134. l. 30. r. thence p. 135. l. 52. commends p. 136. m. egerint p. 140. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 142. m. ratis p. 148. l. 19. r. columna es A TABLE Of the Principal THINGS contained in the EXERCITATIONS A. ADam's fall what misery to mankind Pag. 4 Angels rejoyce at the good of Gods Church Pag. 18 What to be admired in God Pag. 20 Ardency in prayer how grounded Pag. 79 80 Ground of our Adoption Pag. 81. Benefit of it Pag. 81 82 Gods dearest children subject to Afflictions Pag. 117 God sends not Angels but Men-Angels to preach the Word why Pag. 128 Apostles called Pillars why Pag. 147 forward B. THe glory of our Saviours Body and Soul in his state of Exaltation Pag. 58 Brittle estate of man Pag. 85 Bishop what Pag. 126 Baseness of the Popish Clergy Pag. 135 Blessedness Pag. 136 C. GOD would have mens hearts prepared for Christ Pag. 4 Christ ordered our High-Priest by Covenant Pag. 6 Purity of Christs conception Pag. 12 Peace of Conscience what it produceth in man Pag. 31 32 Civil peace Pag. 33. Peace with the Creatures Pag. 38 Converts stand upon firmer terms in Christ than before their first declination Pag. 40 Christs cruel conflict upon the Cross Pag. 59 The best in this life partly carnal Pag. 71 Comfort unspeakable a benefit of the Spirit Pag. 75 Crying of the Spirit in our hearts Pag. 77 forward Crying in prayer what ibid. and forward Calling not to be neglected Pag. 87 Christ the Head of the Church how Pag. 104 forward Pag. 145 Cross of Christ Pag. 137 Conflict and Conquest of Saints Pag. 141 forward D. CHrist must die a cursed Death Pag. 8. His Dignity Pag. 15 16 A Doxology Pag. 18 Our divisions cause Papists insult Pag. 37 The
him that the Supreme Majesty would hold him in such reputation as so friendly to reveal himself to him or to make such large promises of grace as he did which his best endeavours could never compass to merit I think Jacob thought not the news to be too good to be true God told him but too great for a sinful creature to receive from a spotless Creator However beside the glory and largeness of the Promise the rarity of the Apparition did put him into a religious extasie being unacquainted with the Lords designs or with his manner of working But soft a while Should not Jacob the Almighty thus freely opening his heart unto him rather rejoyce than be afraid Is it fit he should be muffled up in a pitchy cloud of dejecting fear who ought to be clothed with the bright garment of refreshing joy Surely did the dead ashes of this grave Father revive his reply I believe would be to no other purpose Paraeus in lot than that of that famous German Divine whom the best learned honour in the dust Sancti quidem laetantur patefactionibus Dei sed cum timore tremore The Saints indeed rejoyce at the gracious presence of the Lord of glory but 't is with fear with trembling When the Majesty of God who is a consuming fire approacheth neer although his mercy raise up their spirits to an height of joy yet the experience of their unworthiness and the exquisite sense of their manifold infirmities beget in them a shivering fear and that fear humility Cicero Cicero Pagan Rome's chiefest Orator averred as much of that fear Nature did possess him of And by the best Divine France ever bred the fear bred by Religion Calv. in loc is entituled Piae submissionis magister the master of a pious lowliness Neither is it without reason God makes his servants to rejoice as the Prophet speaks with trembling but that in an obedient subjection and denial of themselves Psal 63.3 they might embrace and depend upon his favour better as King David saith than life it self Thus having vindicated good Jacobs credit from the unjust taxe or hard censure of the severest Criticks I may make this Application To the Perverse Malefactor Penitent Delinquent Setled Christian Perverse Malefactors must efther fear or perish Necessity is laid upon them to perform the one or undergo the other If through a careless security they shake off all fear of God I see not how they can decline Divine vengeance Wherefore as the Spirit of God terms them children of disobedience because of their obstinate rebellion so because thereby they make themselves liable to his eternal indignation Ephes 2.3 are they called by the same Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children of wrath whereupon the Lord challengeth vengeance unto himself Nemo crimen gerit in pectore qui non idem Nemesin in tergo Nemesis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vengeance â—elongeth unto me and I will recompence As sure as he is in heaven if sinners will not filially fear him for his mercies he will for his justice make them slavishly fear him with a vengeance Look then to your tacklings ye that without fear or wit hurry into manifold impieties Ye heap up wrath against the day of wrath when not a glimpse of comfort shall be vouchsafed you Let the loose Epicure glory in his joyous voluptuousness let the licentious Libertine exult in his ungodly courses let the miserable Wordling rejoyce in his Idol-god of Gold let the luxurious Adulterer whose wandring eye sparkles at the sight of a fond Beauty prostrate himself at the shrine of his bewitching goddess let the revelling Drunkard beset his soul with continual exhausting of intemperate Cups let the light-finger'd Pilferer and deceitful Tradesman with sleight of hand in false weights of measures inrich himself to the impoverishing of others let the debaucht Blasphemer who with execrable oaths tears God and the Son of God in a thousand pieces triumph in his unrighteous dealing let the sacrilegious Sabbath-breaker who makes that day the onely day of his repast and unlawful dalliances cheer up his heart the best he may let the irreligious Prophaner of the sacred Temple of the Lord who buyes and fells within the holy limits cheer up himself with his ungodly gain let the griping Officers whose unjust exactions had wont to creep in under the modest cloke of voluntary courtesie or fair consideration of a befriended expedition now come like Eli's sons Nay but thou shalt give it me now and if not I will take it by force Hall in conscion in Act. 2.37 1 Sam. 2.16 In a word I should be infinite should I insist upon particulars Let the legal Thefts of professed Usurers the crafty Compacts of slie Oppressors the conniv'd at Idolatry of superstitious Papists dare throw down the gantlet to Justice and insolent disobediences do so to Authority without the fear of God yet for all this shall these come to judgment when base fear shall so seise upon their confounded souls that they shall in vain cry to the hills to hide them to the mountains to cover them from the presence of the Lord. Jeer not at this ye obdurate sinners Ask not in derision the Disciples question in a worse sense Domine quando fient haec Master when shall these things be Believe Christians the time 's at hand when all impenitent offenders and flie fellows void of Jacob's fear shall receive their doom to be sent as into utter darkness so into unquenchable fire Next Penitent sinners must fear the Almighty hence a token of their conversion but not despair Whose fear albeit it be somewhat servile at first the nature of it is changed into a better condition or abolished They are led saith one by the Spirit from the fear of Slaves through the fear of Penitents Chrysoft to the fear of Sons Hence faith Chrysostom doubtless upon this gradation Geheunae timor Regni nobis adfert coronam The fear of Hell which is servile brings us at length a Diadem of glory Be not ye therefore in a melancholy mood dismaid ye afflicted souls humbled in the sight of God for sin The true fear of God it advanceth you to perfection Doubt not to be encountred by a strong opposition yet fear none but that God that can cast both soul and body into hell A truly Noble spirit reported That who feareth the most High feareth neither flesh nor blood principalities nor powers the rulers of the darkness of this world nor spiritual wickedness in high places Origen gives the reason Origen Non corporis robore sed fidei virtute pugnatur non jaculis ferreis sed orationum telis victoria quaeritur We fight not by the strength of body but of faith we conquer not with darts of steel but of prayer Let not your heart be troubled neither let is be afraid said Christ to his Disciples say I to
you The worldlings fear disturbeth the souls quiet and putteth the conscience in a manner out of frame But Jacobs fear which is the fear of God is that to which with David we must be ever devoted Psal 119.38 For take it upon the word of a King Holy and reverend is his Name Psal 111.9 Last of all The setled Christian must fear the Highest Power but as a son a father from whom with Adam he must not flie and quiver 'T is for a godless heathen Emperor through the horror of a guilty conscience to run under a bed at the noise of thunder Gods voice 'T is for a proud Felix to tremble when the last Judgment is urged 'T is for a Simon Magus his heart to quake when rebuk'd for the desire of a Simoniacal purchase It did well enough become desperate Judas in an humour to hang himself out of the way for his treachery to his innocent Master fear and despair did drive him to his wits end But he that is confirm'd in Christianity is of a far better resolution and more gracious temper If he offend as who doth not he is not as are some ungodly high-minded but hath learn'd of the Apostle rather like a good child to fear Nor as others hopeless but is both an importunate suiter unto Heaven for mercy and withall zealously addicted to Pauls exercise Act. 24.16 which is to have a good conscience void of offence toward God and toward men In one word From Jacob's fear in coming unprovided into that place which he imagined to be the house of God Learn we when we come into the house of God Eccl. 5.1 as the Preacher warns us to keep our feet from rushing unadvisedly into it our ears from listning to what doth not become it our tongues from uttering any thing rashly in it our heart from hastily conceiting either superstitiously or prophanely of it the whole man from unreverently abusing it 't is the gate of Heaven And here I make a stand God in mercy grant us his Peace to settle our unquiet minds his Spirit to rule our untamed hearts his Joy to solace our afflicted souls his Grace to rectifie our disordered passions his Fear to restrain our unruly wills That by his Peace we may rest in quiet to his Spirit we may yield obedience with his Joy we may be ever cheered in his Fear we may live and die to live with him for ever To whom Father Son and Holy Spirit be ascribed all honour and glory by Angels by men in heaven in earth world without endâ— Amen ORDINE QVISQVE SVO OR THE Excellent Order 1 COR. 11.3 But I would have you know that the head of every man is Christ and the head of the woman is the man and the bead of Christ is God GOD is the God of order and he will have not only some things but all things done in order he commands order commends order delights in order and will have order both in Substantials and Circumstantials in Reals and in Rituals 'T is the Devil who is the Author of disorder and confusion he knows if order go up his Kingdom must go down and therefore he doth his utmost to hinder it Omne ordinatum pulchrum Cant. 6.10 Order is the glory of all Societies A well-ordered Family Army City are comely sights It makes the Church fair as the Moon clear as the Sun and terrible as an Army with banners Hence God hath set an Order in heaven an Order in Hell an Order amongst Angels an Order amongst the starres an Order amongst Rational creatures an Order amongst sensitive Creatures the very Bees have a King and ruler over them And as it is the glory so it is the safety Take away this and we shall be all in confusion if there were not an Order in the Sea it would over flow the land and drown all The air would poyson us the creatures destroy us and every man would destroy another It s good then or every man to be bound the best are but in part regenerate and being left to themselves may fall into dangerous sins and errors shall therefore insist upon that which is here by the blessed Apostle propounded viz. A pattern of the most excellent Order This Portion of Divine truth is divided into three heads 1. The head of every man which is Christ 2. The head of the woman which is the man 3. The head of Christ which is God For the First The head of every man which is Christ No man is excluded from subjection unto him in regard of his universal dominion and that imperial power by which he ruleth all creatures after which manner he is the head of every wicked man also and of the Devils themselves which thing they do beleeve and at which they tremble But yet in a more peculiar manner and crytical sence he is the head of every man that is elected to life in regard of his special dominion called Dominium officii the dominion of his office whereby he ruleth in the Church of God in which manner he is the head of every man only that is a lively and real member of his mystical body inseperably united unto him by the inviolable bond of the spirit of grace whether he be Jew or Gentile Barbarian or Scythian bond or free rich or poor Whereupon issues this consequence that Christ being the head of every true member of the Church He is also the head of the whole Church Concerning which these two points are to be handled 1. According to what nature 2. In what respect Christ is the head of the Church As for the first point Christ is the head of the Church according to both natures both his divine and humane both which are two springs whence do flow several Observations In that Christ as God is head I Observe 1. The perpetuity of the Church the gates of hell shall not prevail against it 2. That with all reverent respect obedience is to be rendred by us to Christ in all things 3. That albeit Christ be ascended to his Father and our Father to his God and our God yet is not the Church left destitute of an head on earth for heaven and earth is fil'd with the glorious Majesty of his Deity and the Church with the special presence of his Spirit In that Christ as man is head of the Church I Observe 1. That his affection to us is intimate the sence of our miseries in him accute and he most prompt and inclind to help us in all extremities 2. That we may solace our selves wipe away all teares from our eyes and banish all sorrow from our hearts for that nothing is left Satan to triumph for over us being that Christ in our nature hath overcome Satan As for the second point In what respects Christ is the head of the Church My meditations are grounded upon the relation which the head hath to the members and this consists 1. In a