eo complacentiam ad redimendum reconciliandum genus humanum As the salt waters of the Sea when they are straitned thorow the earth they are sweet in the rivers so saith one the waters of Majesty and justice in God though terrible yet being strained and derived through Christ they are sweet and delightful In many things we offend all who then can be saved Our sins for number exceed the sands of the sea and the least sin is sufficient to throw us into hell without Christ But by Christ we are reconciled to the father and have peace with him Hence we may have a blessed calme lodged in our consciences as when Jonah was cast over board there followed a tranquility Let the meditation of this Eph. 4.32 cause a reconciliation amongst Christians forgiving one another even as God for Christs sake forgave you Consider 1. God himself offers reconciliation to us Jer. 3.1 and shall we be so hard-hearted as not to be reconciled one to another Let us be merciful as our heavenly Father is merciful 2. All we do is abominable in the sight of God without it Mat. 5.23 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy way first be reconciled to thy brother Thou shouldst have done it before yet better late than never First seek the Kingdome of God God should be first served yet he will have his own service to stay till thou beest reconciled to thy brother If I speake with the tongues of men and Augels if I come to Church and heare never so many sermons talk never so gloriously of Religion c. and dwel in hatred be not reconciled I am but a tinkling cymbal 1 Cor. 13.1 3. We can have no assurance of our reconciliation to God without it Mat. 18.35 As the King dealt with his servant so God will cast such into the Prison of hell for ever This should make us all to quake 4 We have no certainty of our lives This night may our souls be taken from us Jovinian the Emperour supped plentifully went to bed merrily yet was taken up dead in the morning And if death take us before we take one another by the hand as a token of hearty reconciliation what shall become of us We should not suffer the sun to go down upon our wrath Johannes Eleemosynarius Arch-Bishop of Alexandria Eph. 4.26 Soc est in occasu vir maximè honorande being angry in the day with Nicetus a Senator towards night sends this message to him My honourable brother the Sun is in setting let there be a setting of our anger too If we do it not within the compass of a day yet let us do it within the compass of our lives Aculeus apis not Ataleus serpentis Let not our anger be like the fire of the Temple that went not out day nor night Let us not say with Jonah I do well to be angry even unto death Cap. 3.9 Let our anger be the sting of a Bee that is soon gone not the sting of a Serpent that tarries long and it may be proves lethall Christ is a merciful and faithful High-Priest Hebr. 2.17 in things pertaining to God to make reconciliation for the sins of the people He hath made peace through the blood of his Cross Colos 1.20 God hath reconciled us to himself by Jefus Christ 2 Cor. 5.18 19 20. and hath given to us the ministery of reconciliation viz. that God was in Christ reconciling the world unto himself and hath committed unto us the word of reconciliation We pray you in Christs stead be ye reconciled to God If when we were enemies Rom. 5.10 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Glorie to God in the Highest Luke 2.14 and on earth peace good will towards men General Calling It is the estate and condition of Christianity For herein we are called to the service of God in all parts of holiness with promise of eternal reward through the merits of Christ So it is termed because the means by which God worketh upon us ordinarily is his Word or the voice of his servants calling upon us for amendment And because through the mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed unto us in particular with such power and life and our dead hearts are so revived that the doctrine is as if God did speak to us in particular we receiving the word of the Minister as the very voice or word of Christ Thus the dead hear the voice of the Son of God and live As also because God would hereby note unto us the easiness of the work he can do it with a word As he made the world and calleth up the generations of men as the Prophet sheaketh so can he in an instant with a word convert a sinner He said Let there be light and there was light So if he say Let there be 〈◊〉 grace there is presently true grace There is a twofold calling 1. External that general invitation which by the preaching of the Gospel is made unto men to invite them to come in unto Jesus Christ most in the world are thus called both good and bad 2. Internal when the Spirit of God accompanies the outward administration of the Word to call a man from ignorance to knowledge and from a state of nature to a state of grace So that the first is alone by the outward sound of the Word But the other not by the trumpet of the Word alone ringing in the ear but by the voice of the Spirit also perswading the heart and moving us to go to Christ Of this calling spake our Saviour Christ No man cometh to me Inanis est sermâ— docentis nisi intus sit qui docet except the Father draw him namely by his Spirit as well as by his Word Judas was called He was not a Professor alone but a Preacher of the Gospel Simon Magus was called he believed and was baptized Herod wâ—s called He heard John Baptist sweetly and did many things that he willed him Sundry at this day come to Church hear Sermons talk of Religion that do not answer Gods call Therefore let us intreat the Lord to call us effectually by his blessed Spirit out of our sins to holiness and newness of life If we be thus called we shall receive the eternal inheritance which Christ hath purchased for us Let us be suiters to God that he would make us partakers of this calling that makes an alteration of us 1 Cor. 6.9 11. If we were Idolaters as Manasseh to call us out of our superstition and idolatry If persecutors as Paul to call us out of our persecuting If we are Adulterers as David to call us out of our uncleanness If Drunkards out of our dâ—unkenness If
This fire of the Spirit must be fetcht from heaven Lumen de lumine from the Father of lights who giveth his Spirit to them that ask it By water because of its clensing cooling 2. Ezek. 36.25 Joh. 3.5 refreshing and fructifying vertue and quality Indeed many are washed with the water of baptism that are not washed with this water Simon Magus of whom it is said Fonte quidem lotus sed non in pectore mundus Let us ever say with the woman of Samaria But with more sensibleness than she did Lord ever give us of this water then shall we be clean and fit for the holy Jerusalem He is said to proceed from the Father and the Son Joh. 15.26 to shew the Essence and Nature that he is of for as the spirit of man must needs be truly of mans nature and is the most formal and essential part of man So and much more it must be thought of the Spirit of God upon whom no composition falleth And this in effect is the Apostles Argument What man knoweth the things of a man 2 Cor. 2.11 save the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God That is none knoweth the things of God but the Spirit of God who is in him and of his own Essence and Nature That was a sweet promise I will pour out my Spirit upon all flesh Joel 2.28 The best thing upon the basest What can God do more for his people This is to give them all good things in one so many are the benefits we receive by the Spirit Eph. 5.9 Delicata res est Spiritus Dei therefore we must observe and obey his motions We should lay our selves as instruments open to the Spirits touch submitting to his discipline as Paul did who said I live yet not I but Christ liveth in me Gal. 2.20 and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me Which requires a great deal of self-denial Serpents they say can do no hurt in water no more can that old Serpent where the holy Spirit dwells This is the Instructer which teacheth us the Spirit of life which quickens us the Advocate which speaks in us the Comforter which relieves us and the everlasting Fountain and Spirit of truth from whom all truth and celestial riches do flow unto us Your Father which is in heaven Mat. 7.11 Luke 11.13 Eph. 4 â—â— will give good things to them that ask him Your heavenly Father will give the Holy Spirit to them that ask him Grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption De Sacrâ Scripturâ I Will not stand to search how ancient Writing is Exod. 24. wherein some have lost time and labour I know that many do make God the first immediate Author of it and do affirm that the first Scripture that ever was was Gods writing of the Law in two Tables But because we find that Moses wrote all the Word of the Lord and Josephus doth report a tradition of the Hebrews for writing and graving before the flood I hold it probable that both Scripture and Sculpture are as ancient as the Old World However we see the care that God hath taken for the publishing of his Will to the Church which he hath done both sufficiently that we need no more knowledge for eternal life than what is contained in Scripture and so clearly that the Word giveth understanding to the simple Scripture is twofold 1. Inward called Scriptura Cordis 2. Outward called Scriptura Testimonij The inward Scripture of the heart is that which the Spirit of God immediately writeth in the fleshly tables of the hearts of all the Sons of God and by this all that are to be saved are taught of God Jer. 31.33 Hebr. 8.10 2 Cor. 3.3 The outward Scripture of the Testimony is that which was inspired by the Holy Ghost and committed to writing by the Prophets Apostles and Evangelists to preserve and transmit sound and saving doctrine by their pens to all Posterity Of this latter Moses was the first writer in the world as may be proved by the Evangelist Luke 24.27 Hence we conclude that our Religion grounded in these writings is the old Religion even as old as the day of mans creation and fall whereas all other Religions are but of yesterday nay the gods themselves worshipped by Heathens and Turks were long after the time of Abraham There is no Question more worthy satisfaction in Divinity Appâ—llatur ab Arminio Instrumentum Religio tis than that which enquireth into the Authority of Scripture 1. For all Religion depends upon it and wavering in this principle openeth a wide door to beastly Epicurism Devilish Atheism and all contempt of Religion and Justice 2. If the heart be not perswaded that the Scriptures be of God it will easily reject hearing reading practise and all the means of salvation 3. The doubting of this cutteth off all faith Rom. 14.23 and the comfort and strength of faith for a man must first believe Gods Word to be true Titubabit sides si Scripturarum vacillat authoritas Aug. before he can believe it to be true to him and what comfort in temptation without the Sword of the Spirit or what peace in terrour of Conscience without the Word which is the Well of salvation 4. The doubting of this cuts off all self-denial mortification and sound repentance for who will abandon his carnal delights and pleasures and undertake the strict course of godliness that doth doubt whether the Scriptures be the Word of God or not But it is clear that the Scriptures are the Word of God 1. The Lord professeth them to be his own words Isa 55.11 Mic. 2.7.2 The Prophets begin with the Word of the Lord and the Apostles 1 Cor. 11.23.3 The matter of the Scriptures they treat of the great works of the eternal God as Creation Providence justice and mercy both temporal and eternal c. Speaking of great mysteries above the reach of humane wisdom yea of things contrary to natural wisdom Searching the heart and discovering the thoughts Hebr. 4.12 And containing most ample and large promises of a blessed and eternal happiness by faith in the Messiah Amongst us Stephen Langton Arch-bishop of Canterbury first divided the Bible into Chapters in such sort as we now account them Robert Stephens into Verses Goodw. Catal. pag. 109. But not much commended by Scultetus who saith Imperitissimè plerunque dissecans which Covenant none could make or can make good but only God himself blessed for ever 4. Concerning the Instruments and pen-men of Scripture Their extraordinary calling infallible assistance 1 Pet. 1.11 unblameable conversation 2 Pet. 2.21 sincerity and uprightness in writing sparing neither others nor themselves their stile together with their joint-consent
marred all therefore she must teach no longer Some women indeed have been servants of the Church but they were Deaconisses to minister to the sick Dr. Bastwick against Indepen and such like Not Praedicantisses to preach or have Peters Keyes at their girdles Requiritur in Praedicatore Audacia Preces Labor diligentia Jeremiah was not timerous when the Priests the people the Kings resisted his words but he was bould even unto death and you see that which at first they despised at the second preaching they willingly embraced Vid. Cap. 26.8 11 16. A preacher also must not onely instruct his people but also pray for them neither must he be so bold as to take Gods glory from him by saying so or so shall it happen but if the Word of the Lord be with him he will intreat And withal he must be diligent and laborious Ministers must not be married to their Livings as our Church had man and wife married for ever hereafter to hold their peace Too many notwithstanding there were if not still are who like Elocution a Romish god will never hold their peace till they have a Temple dedicated to them but after they have obtained seldome or never are heard to speak again Praedicat vivà voce qui predicat vita voce he doth preach most that lives best As it was said of John Baptist Cum miraculum nullum fecerit perpetuum fuit ipse miraculum A good man doth alwayes preach though he never come in the Pulpit whereas such a Minister as is no where a Minister but in the Church is like Achitophel who set his house in order and then hanged himselfe The Word preached is like Aarons rod if in the preachers hand it is comely but if he cast it from him it will prove a serpent But if the Preacher be a wicked man Vvam carpe spinam cave Consider what he saith not what he doth Hear him as long as he sits in Moses chaire but meddle not with him sitting in the seat of the scornful De scriptis Gentilium libenter assumit Ecclesia Innocent 3. l. 4. De sacr Alt. myst c. 4. siquid in â—eis probe dictum vel factum agnoscit tanquam mulieris captiva resecat ungues pilosque superfluos ut ab alienâ superstuitate mundata thalamumque veritatis digna sit introire Thomas the Apostle converted the Indians as Vesputius witnesseth Whose text was always Mat. 10.34 Think not that I am come to send peace on earth I came not to send peace but a sword He and his company preached so powerfully that the hearers have wept and bled and died for hearing their doctrine Of Chrysostome in his preaching it is said he was used not Aures titillare but corda pungere not to tickle mens eares but to prick their hearts He stoutly told Eudoxia the Empresse that for her covetousnesse she would be called a second Jesabel and to her threatning message he answered go tell her Nil nisi peccatum timeo I am affraid of nothing but sin He so took with hearts that when he should have been silenced the people cryed out Satius est ut sol non luceat quà m non doceat Chrysostomâ—s It were better the sun should not shine than that Crysostome should not teach Austin wished when Christ came he might find him Aut precantem aut praedicantem It s storied of Bonaventure his words were not inflantia but inflammantia Of Wallaus that when he left Middleborough it seemed rather the children were to part with their father than people with their Pastor Dionisius Areopagita begged these two things of God 1. That he might know the truth himself 2. And that he might preach it as he ought to others A congregation or multitude of several tempers and conditions said Greg. Naz. is like an Harp of many strings hard to give every one a touch in preaching especially as may please all and offend none Many will hear the Preacher for a little as the People did Jeremy but if he please them not Populus expetant placentia please them not they will even go so far in malice as they will rise up against him and seek his life But they who find fault with the Ministers for preaching damnation to the wicked come somewhat neer that Blasphemy of Alphonsus King of Spain who said That if he had been at the Creation he would have made things better than now they are He found fault with Gods works these with his word If they had penned the Scriptures I suppose it would have been without damnation A Bucket either above or beside the cock gets no water and people that are either above or withdraw from the Ordinances Ruth 2. get no benefit If Ruth will glean eares of corn she must keep in Boaz field and close by his servants Cry aloud Isa 58.1 spare not lift up thy voice like a trumpet and shew my people their transgression and the house of Jacob their sins Preach the word 2 Tim. 4.2 be instant in season out of season Necessity is laid upon me 1 Cor. 9.16 yea wo is unto me if I preach not the Gospel Eloquence There is the vein of speaking and there is vain speaking It is reported of Cyneas that he conquered more Cities by his Eloquence than his Master Pyrrhus did by his puissance Jerome stiled Eusebius Romani Eloquii tubam Paul's speech and preaching was not with wisedome of words nor with entising words of mans wisedome Floridè potius qâ—à m solidè Ut placeret quà m ut doceret Sanctè magis quà m scitâ— but in demonstration of the spirit and of power And truely it is not good to put the sword of the Spirit into a velvet scabbard that it cannot pierce More to tickle the ear than to affect the heart It repented Austin as well it might that when he was young he had preached more to please than to profit The window must not be so painted as to keep out the light Gods holy things must be handled with fear and reverence rather than with wit and dalliance Yet there is a lawful use of Rhetorick in Sermons so it be free from ostentation Let Ministers set out the Word of God as skilfully and adornedly as they can so as they still aym at the winning of souls Omne tulit punctum qui miscuit utile dulci. It 's excellent at once both to please and profit both to tickle the ear and take the heart The Preacher sought to find out acceptable words Eccles 12.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verba desideâ—i Contempt Judaeis primum erat apud Deum gratia sed illi negligentes indisciplinati superbi postmedum facti fiducia patrum inslati dum divina praecepta contemnunt datam sibi gratiam perdiderunt Ingentia beneficia flagitia supplicia Good turns aggravate unkindnesses and mens offences are encreased by their obligations Ideò deteriores sumus saith Salvian
things hoped for and alwayes goes before Hope follows after 4. Lastly Faith is our Logick to conceive what we must believe Hope our Rhetorick to perswade us in tribulation unto patience In a word the difference between Faith and Hope in Divinity Sodullus Minorit is the same as is between Fortitude and Prudence in Policy Fortitude not guided by Prudence is rashnesse and Prudence not joyned with Fortitude is vain Perfectionem legis habet qucredit in Christum Ambr. in Rom. 10.4 Chrysologue so Faith without Hope is nothing and without Faith Hope is meer presumption Whosoever touched the consecrated things that belonged unto the Tabernacle was holy so is he that toucheth Christ by faith Accedere ad Christum est credere qui credit accedit qui negat recedit Vertues seperated are annihilated Neither in the flint alone nor in the steel alone any fire is to be seen but extracted by conjunction and collision Faith is so well eyed and so sharp sighted that as the Eagles eye being aloft in the clouds can notwithstanding espye sâ—â— frutice 〈◊〉 sub 〈◊〉 piscem so faith here on earth can notwithstanding search into the deep things of God in heaven most perfectly seeing those things which humane sense can no way perceive So heaven by joyning faith and good works together Herein a faithful man exceeds all other that to him there is nothing impossible he walks every day with his Maker and talks with him familiarly he lives in heaven though be be seen on earth when he goes in to converse with God he wears not his owne cloathes but takes them still out of the rich ward-robe of his Redeemer and then dares boldly prease in and challenge a blessing The Celestial Spirits not scorn his company yea his service he deals in wordly affaires as a stranger and hath his heart ever at home his war is perpetual without truce without intermission his victory is certain he meets with the infernal powers and tramples them under feet the shield that he bears before him can neither be missed nor pierced if his hand be wounded his heart is safe he is often tripped never foiled and if sometimes foiled yet never vanquished iniquity hath oft craved entertainment but with a repulse if sin of force will be his tenant his Lord he cannot be his faults are few and those he hath God will not see he is set so high that he dare call God Father his Saviour Brother heaven his Patrimony and thinkes it no presumption to trust to the attendance of any else There is no more love in his heart than liberty in his tongue what he knowes he dare confess if torments stand between him and Christ he contemns them banishment he doth not esteem for he seeth the Evangelist in Pathmos cutting in pieces Esay under the saw Joâ—as drowning in the gulf the three chrildren in the furnace Daniel in the lyons den Stephen stoning the Baptists neck bleeding in Herodias platter he emulates their paine their strength their glory he knows whither death can lead him and outsâ—ceth death with his resurrection Abels faith is a never-dying Preacher Perkins on Heb. 11. Oportet in fide stare in side ambulare in fide perseverare Orig. Invoco te tanquam languidâ imbecillà fide Cruciger sed fide tamen Lawrence Saunders a Martyr in a letter to his wife wrote thus Fain would this flesh make strange Act. Mon. of that which the Spirit doth embrace O Lord how loth is this loytering sluggard to passe forth into Gods path were it not for the force of faith which pulleth it forwards by the reines of Gods most sweet promise and hope which prickes on behind great adventure there would be of fainting by the way Aristotle said Anxius vixi dubius morior nescio quo vado But Paul I desire to be dissolved and to be with Christ Terra fremit regna asta crepant ruat ortus orcus Si modò firma fides nuilae ruina nocet The just shall live by faith Heb. 10.38 Vnbeleif Infidelity is a grievous sin As faith is the greatest vertue so infidelity is the greatest vice It is a barre to keep out Gods blessings Christ could do nothing among his own brethren for their unbelief sake As wine a strong remedy against hem-lock yet mingled with it doubleth the force of the poison so it is with the Word when mingled with unbelief Unbelief rejects the remedy frustrates the meanes holds a man in an universal pollution and leaves him under a double condemnation One from the law wherein Christ found him and another from the Gospel for refusing the remedy In a word it shuts a man up close Prisoner in the lawes dark dungeon till death come with a writ of Habeas Corpus and hell with a writ of Habeas animam Yea this leads the ring-dance of the rout of reprobates Therefore let us labour to pluck up this bitter root out of the hearts of us all Take heed brethren Heb. 3.12 lest there be in any of you an evil hert of unbelief Hope Philosophers call it extensionâ—â—â— appetitiâ—s naturalis Spâ—i objectum est boâ—um futurum arduum possibile adipisci Aquinas The object of Faith is verbum Dei of Hope res verbi Alsted Hope is a grace of God whereby we expect good to come patiently abiding till it come As joy is an affection whereby we take delight in the good that is present Spes in humanis incerti nomen boni spes in divinis nomenest certissimi as proceeding from faith unfained which can beleeve God upon his bare word and that against sense in things invisible and against reason in things incredible Hope makes absent joyes present wants plenitudes and beguiles calamity as good company doth the time This life would be little better than hell saith Bernard if it were not for the hopes of heaven Sâ—d superest sperare selutem and this holds head above water this keepes the heart aloft all flouds and afflictions as the cork doth the line or bladders do the dody in swimming It 's the grace of Hope that sets a man in heaven when he is on earth A Christian could not go to heaven on earth Dr. Holdsworth and take a spiritual slight but for hope The promise brings down heaven to the heart it inverts that speech of St. Paul he saith while we are present in the body we are absent from the Lord. But hope turns it and makes it while we are in the body it teacheth us how to be present in heaven Here is the benefit of hope Alexander an Heathen had such a notion about an earthly hope Juvenes multum babeâ—t de futuro parum de praeterito ideo quia memoria est praeteriti spes autem futuri parum habent de memoriâ sed multùm vivunt in spe Idem which had no ground neither but the great things his owne
royal Diadem higher than the Kings of the earth greater than the four famous Monarchies c. And yet these worthies of whom the world is not worthy these precious sons of Zion comparable to fine gold these Jewels of Jesus Christ which are his very glory 2 Cor. 8.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forti animo mala fer nec his miser esto dolore Are counted the off-scouring of all things esteemed as earthen Pitchers shamefully slighted and trampled upon with the feet of insolency and cruelty Howbeit as stars though we see them sometimes in a puddle though they reflect there yet have their scituation in Heaven so Gods Saints though in a low condition yet they are fixed in the Region of happinesse The Saints that are in the earth Psal 16.3 The excellent Foundation There is 1. Fundamentum fundatum Eph. 2.20 2. Fundamentum fundans 1 Cor. 3.11 The first is a scriptural foundation the doctrine of the Prophets and Apostles the other is a personal foundation Christ himself Be sure to adde practice to these Mat. 7.24 Fundamentals are few in number Certa semper sunt in puâ—is Tertul. but many in vertue Small in sight but great in weight Every particle of truth is precious as the filings of gold neither may we alter or exchange a letter or syllable in Fundamentals Built upon the foundation of the Apostles and Prophets Ephes 2.20 Jesus Christ himself being the chief corner stone Rome Rome hath left her seaven mountains to plant her self in Campo Martio Lips de Mag. Rom. lib. 3. Cap. 11. who lyes as it were entombed in her own ruines Lipsius cannot so much as trace the ancient tract of heâ— walls So in respect of her state Ecclesiastical that which was the garden of Eden is now over-grown with weeds and the Daughter of Zion is now become the Whore of Babylon Rome of Christs Spouse is become the strumpet of Sathan of the school of Simon Peter whose being there is yet questionable the school of Simon Magus of the Temple of the Holy Ghost a cage of impure spirits She calls her self Queen but Hierom the purple Whore Once the Church of Rome wrote her lawes in milk but now she writes them in Sunday letters Prayers and teares were once her weapons but now fire and sword And if in shew of peace she turn heâ— destructive instruments into mattocks it is but to play the Pioner and make way for death Roma radix omnium malorum It is the City that is mounted on seven hills and cannot be hid but is apparently discerned and described to be the great City Babylon the seat of Antichrist The sweetest wine turns into the sowrest vineger the whitest ivory burnt into the blackest coale So about the year 1414. Theodoricus Vrias in Germany Iohn Manâ— loâ— com 226. an Augustine Fryar complained not without cause Ecclesiam Romanam ex aureâ factam argenteam ex argenteâ ferream ex ferreâ terream superesse ut in stercus abiret Yea Diput de Rep. l. 1. c. â—â— Matchiavel observed that there was no where lesse piety than in those that dwelt neerest Rome If Franciscus de sanctâ clara and his faâ—tors were the wisest men under heaven and should live to the worlds end they would be brought to their wits end before they could accomplish this works end to make a reconciliation betwixt Christ and Antichrist betwixt Rome and us for what concord hath Christ with Belial They can never fall in or make musick in one Quire For grosse Idolatry or for fundamental errours onely must we seperate Corruption grew so great in the Church of Rome that it justly occasioned first the Seperation of the Greek Churches from the Latine and then of the Reformed Churches from the Roman And Bellarmine bewails it that ever since we cryed up the Pope for Antichrist his Kingdom hath not onely not increased but hath greatly decreased Dent. on Apoc. 9.11 Certainly the date of her reign is almost out and the time draweth on apace wherein both she and her King Abaddon shall be laid in the dust Esto procul Romà qui cupis esse pius Roma vale vidi satis est vidisse c. Rome hath fallen culpably and shall fall penally Sibylla long since foretold this Tota eris in Cineres quasinunquam Romà faisses in the eight book of her Oracles The ruine of Rome must be like the ruine of Jericho which can never be re-edefied There was something surely in that which we have read that when the warres began in Germany Anno 1619. A great brass image of the Apostle Peter that had Tu es petrus c. fairly embossed upon it standing in St Peters Church in Rome there was a great and massie stone fell down upon it and so shattered it to pieces that not a letter of all that sentence whereon Rome founds her claim was left whole so as to be read saving that one peece of the sentence Aedificabo Ecclesiam meam I will build my Church which was lest fair and entire True it is no easy thing to overturn the Kingdom of Antichrist which like an huge tree hath taken deep root in the earth for many ages and men need not marvel that it is so long a cutting down Especially if we consider that the Lord will still have his Church in combate here in this world to shake it from security Again the Lord for the sins of the Church and want of care of through Reformation in those to whom the Lord hath detected their abominations stayeth the good speed of this glorious deliverance Besides the Lord will have the destruction of Antichrist and his Kingdom wrought by leisure that so man may make due regard and consider of so great a work Yet let us cast our eyes upon Gods word and promise and firmly beleeve if Agag be to be slain God is raising up some Samuel to do it Yea let us cast our eyes on Gods work already and we shall see him gone a great way in the accomplishing of his word Whereby we may strengthen our saith in that which remaineth For how hath the word preached discovered him to be that man of sin detecting his fraudes and impostures with which for many ages he deluded the blind world How are his Bulls and Excommunications which in former ages seemed to shake the Kingdomes of the earth esteemed but as wind Moreover how have all the reformed Churches shaken off with detestation his Antichristian yoke and usurped power over the Scripture Church mens Consciences c. And how have many Princes already disclaimed and despised his clawes over them Keeping from him those summes which were wont to warm his holinesse kitchin c. I might also adde how weak all their endeavours and meanes are to prevent finall â—uine viz. Sophistry Knotty distinctions to hide and delude the plain sense of Scripture threatnings treacheries Machivilian contrivances warres treasons murders Massacres Powder-plots
23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Percolantes culicâ—m camelum antem absorbentes Pro veâ—bialis haec est sententia in eos qui in rebus minimis sunt superslitiosi intermi magna neâ—ligunt The world encompassed by him p. 81. neither ever goes without an Erra Pater in his pocket when he lies on his death-bed noâ— sin troubleth him so much as that he once are flesh on a Friday no repentance can â—expiate that the rest need none He never dreams without an interpretation without a prediction and if the event answer not his exposition he expounds it according to the event Old wives and starres are his counsellers he weares Paracelsian characters for the tooth-ach and a little hallowed wax is his antidote for evils he goes about to have the Crosse still of his right hand c. Superstition will needs obtrude upon Christ Will-worship whether he will or no as the people would once have taken him by force and made him a King John 6.15 Or as the Lycaonians would needs have stollen a sacrifice upon Paul and Barnabas Acts 14. And the Salvages of Nova-Albion upon Sir Francis Drake and his company at their parting with them Superstition is very pleasing to nature and suitable to sense and carnal reason being usually very pompous and costly I have read of a Lady in Paris who when she saw the bravery of a Procession to a Saint she cried out O how fine is our religion beyond that of the Huguenots they have a mean and beggarly Religion but ours is full of solemnity and bravery c. Superstition is for most part not liberal only but prodigal Mic. 5.7 And no wonder when as good works are by Bellarmine said to be Mercatura regni caelestis the price and purchase of heaven It is said of Lycurgâ—â— the Lacedemoniâ—n that he made a Law that no man should be at very great charge for a sacrifice lest he should grow weary of Gods service yet when the famous carver Phidias advised the Athenians to make the statue of Minerva rather of Marble than Ivory 1. Because more durable this passed with allowance 2. Because lesse chargable at the mention hereof with infinite indignation they commanded him silence Pliny tells us of Alexander the great that when as being yet a youth he cast great store of frankincense upon the Altar and his School-master told him he must not be so liberal till he had subdued the frankincense countreyes When once he had conquered Arabia he sent his School-master a ship full of frankincense largely exâ—orring him to worship the gods therewith That mans nature is very forward to superstitious worship willing to take more pains to follow the inventions of man than to keep the institutions of God appears Jerusalem where they ought to have worshipped was neerer unto most of the Israelites than either Dan or Bethel were for Bethel was in the utmost bounds of the South and Dan in the utmost bounds of the North and yet thither would they go to worship the calves And it is further observed by some that the Israelites grew so Zealous in a short time in that abomination that they who dwelt neer Bethel did disdain to worship at Bethel to serve God at their own doors and therefore they would go to Dan and they that dwelt at or neer Dan would go to Bethal to worship Thus the blind votaries among the Papists at this day will needs go a Pilgrimage to the remotest places to Jerusalem and visit the sepulchre c. These long journeys are but a step to them and hard penances they glory in The nature of man will carry him two miles at his own bidding rather than one at Gods How may this shame godly men for their sloth in doing the will of God when they hear how industrious evill men are in doing their own Yea how may it shame them that they should take lesse pains to keep a righteous law than many do to satisfy a filthy lust Diligence is good about that which is good it is good to be zealously affected always in a good matter but Zeal and diligence misplaced how evil are they It is better to creep in a good way than to run in a bad way Even idlenesse is better than such diligence But to be sure Sathan will never check their diligence who are doing his work nor take them off from their pace who are going or galloping his way In vain do they worship me Mat. 15.9 teaching for doctrines the commandments of men Who hath required this at your hand Isa 1.12 I perceive that in all things ye are too superstitious Act. 17 22. Read Mic. 6.6 7. Col. 2.23 Tradition Additio ad scripturam fit tripliciter in quo additum est 1. Contrarium et est erroris 2â— Diversum et est praesumptionis 3. Consonum et est sidel is instructionis It is Humane Mat. 15.2 Divine 1 Cor. 11.2 2 Thes 2.15 and 3 6. A divine ordinance or tradition is a doctrine first delivered from God and written down afterwards for the use of the Church This we are bound to beleeve absolutely An humane ordinance is not written in the Word but delivered from man to man A tradition thus taken is either good or evil according to the subject-matter and intention of men And therefore this is to be beleeved conditionally as it agreeth with the Word The Pharisees had many traditions and unwritten verities pretended to be invented and prescribed them by their Elders that by the observation thereof they might be the better enabled to keep Gods commandements These they stiled complections or perfections because thereby they conceited that the written Law was made more compleat and perfect The like say the Papists of their traditions These whether true or false are delivered by Word 2 Thes 2.15 Writing 2 Thes 2.2 And many errours have come in by wresting and writhing mens writings L. 1. de Triâ— c. 3. to another meaning than ever they were intended Thus 2 Pet. 3.16 So Austin was served and he foresaw it I beleeve faith he that some of my readers will imagine Me sensisse quod non sensi aut non sensisse quod sensi That I was in many things of another mind than ever I was indeed And it fell out accordingly for as Baronius witnesseth after Austins death there arose up divers Baron Annal. Tom. 6. Qui ex ejus scriptis male perceptis complures evexerunt errores who by mistaking of what he had written brought in many pernicious errors and avouched him for their Author Why do you transgresse the commandment of God by your tradition Mat. 15.3 2 Thes 2.15 Hold the traditions which ye have been taught whether by word or our Epistle Read Mat. 15.6 Mark 7.3 5 8 9 13. Col. 2.8 .1 Pet. 1.18 Gal. 1.14 2 Thes 2.2 Holy things and places Non revocari possunt ad communem usum quae in sacris usurpantur
Marterii sanguine ablui passion gâ—rgari non potest Discordiam neque si sanguinâ—m fundemus expiabiabimus Sâ—enâ—c than to break the peace of the Church It is an inexpiable blemish saith Cypr. lib. de unitat Eccles such as cannot be washt off with the blood of Martyrdom The errour of it may be pardoned saith Oecolampadius in Epist ad frat in svevia so there be faith in Christ Jesus but the discord we cannot expiate though we should lay down our lives and blood to do it De verbo controversia est de re quidem convenit This is very much verified amongst Christians in these dayes A Doctore glorioso Pastore contentioso inutilibus questionibus liberet Ecclesiam suam Dominus said Luther From a vain-glorious Doctor from a contentious Pastor and from endlesse and needlesse controversies the good Lord deliver his Church Quisquis ille est qualiscunque est christianus non est qui in Christi Ecclesia non est Cypr. Q. Are not all those Schismaticks who have dissented and seperated from the Church of Rome We indeed have seperated our selves A. but they of the Church of Rome are Schismaticks because the cause of our seperation is in them viz. their Idolatry and manifold Heresies The case is the like A man threatens death to his wife hereupon she seperates yet not she but he makes the reperation because the cause of the seperation and the fault is in him And therefore for the avoiding of Schisme remember this rule So long as a Church or people do not seperate from Christ we may not seperate from them Divisions are Sathans Powder-plots to blow up Religion All other sins destroy the Church consequentially but division and seperation demolish it directly The Church suffereth by dissentions whereof we ought to be as tender as of treading upon our parents that begat us Christi tunica est unica they that rent it by schismes are worse than the rude souldiers To break unity in the Church is to cut asunder the very veins and sinews of the mystical body of Christ Schismes for the most part do degenerate into Heresies as an old Serpent into a Dragon Now I beseech you Rom. 16.17 brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them Read Joh. 19.23 1 Cor. 1.13 Cap. 3.3 4. Gal. 5.20 c. Concord In primitivâ Ecclesiâ saith one Christiani animo animaque inter se miscebantur omnia praeter uxores indiscreta habebant Sed fraternitas omnis â—odie extincta est unanimitas Primitiva non tantum diminuta de quo Cyprianus suis temporibus quâ—ritur sed è medio penitus sublata esse videtur Presently after the Primitive times an Heathen could say Nullae infestae hominibus bestiae ut sunt sibi ferales plerique Christiani No beasts are so mischievous to men as Christians are one to another Sad And the Turk can say he shall sooner see his fingers all of a length than Christian Princes all of a mind Of the ancient Britanis Dum singuli pugnant universi vincunâ—â—â— Tacitus tels us that nothing was so destructive to them as their dissentions And Cyprian said of those persecutions in his dayes Non venissent fratribus haec mala si in unum fraternitas fuisset animata Alexander the great his men passing the river Tigris which for the swiftnesse is also called Arraw by clasping themselves together made so strong a body that the stream could not bear them down Methinks it is high time for us now to set aside all private emulations and exceptions As the creatures in the Ark laid by their Antipathies within because of the common danger of an inundation without The number of two hath by the Heathens been accounted accursed because it was the first that departed from unity Concordiâres parvae crescunt Yea Communion of Saints is the next happinesse upon earth to communion with God Keep the unity of the spirit Ephes 4.3 in the bond of peace Behold Psal 133.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devincientiam Trem. how good and how pleasant it is for brethren to dwell together in unity This staffe of binders ought to be kept unbroken See Zech. 11.7.14 Church-Ordinances Prophets THe word Propheta is diversly taken for the writings of the Prophets They have Moses and the Prophets or the Law and the Prophets For a Preacher a Divine an Interpreter a Watch-man a Pastor a man of God an Angel of God a fore-seer a fore-teller as Isaiah Jeremie c. They were called Seers because the eye is surer than the care and seeing more certain than report Tanta est profunditas Christianarum literarum saith Austin so great is the depth of Divine learning that there is no fathoming of it Prophets are pictured like a Matron with her eyes covered for the difficulty For which cause some learned men as Paulinus Nolanus Psellus in Theodoret any others would not be drawn to write Commentatries Yet difficulty doth but whet desire in gallant spirits The more harder the vision the more earnest was the Prophets inquisition Searching with greatest sagacity and industry as hunters seek for game 1 Pet. 1.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as men seek for gold in the very mines of the earth so much the word imports What or what manner of time the Spirit of Christ which was in them did signify There are three sorts of false Prophets set down by Hierom 1. Qui nimium instahant somniis vanis 2. Qui ad dirimendum veros Prophâ—tas dixerunt se habere visiones Dei 3. Qui ut â— Populo nobiles haberensur dixerunt se Prophetas The first in a Phantastical humour imagined every dream to be a prophesie Thesecond like foxes to destroy Gods vineyard in envie of the Lords Prophets arrogated to themselves the spirit of Prophesie The third drunk with vain-glory for their better credit among the people assumed the name of Prophets The three marks in a word are Falsity Impiety Ignorance Both the old Church and new were ever pestered with publique deceivers boldly obtruding upon them erroneous opinions for Divine Oracles and seeking to drag disciples after them Such as of late times were Servetus Socinus Vâ—rstius Pelargus the first Anabaptist c. Compelling people by their perswasions to embrace those distorted Doctrines that produce convulsions of conscience The Manichees derived their name of Manna because they held that whatsoever they taught was to be received as food from heaven Monâ—anus said he was the Comforter c Novatus called himself Moses and a brother that he had Aaron The family of love set out their Evangelium râ—gni The Swenkfeldians Luther called them Stinkfeldians from the ill favour of their opinions entituled themselves with the glorious name The confessors of the Glory of Christ They have their Pithanology their good words and fair speeches Daemon mentitur ut
fallat blanditur ut nocâ—at bona promittit ut mala tribuat vitam pollicetur ut perimat lucent ejus verba venena tamen sunâ— manifesta Cypr Sunâ— mala mista bonis sunt bona mista malls Vitate 〈◊〉 qui oves à Pastore secernunt Cypâ— wherein saith a pregnant Author they can vent a spittle of diseased opinions and whereby they deceive the hearts of the simple It is not safe therefore to hear or hold discourse with such lest they insinuate and infect as the Montanists did Tertullian the Valentinians divers well-affected Christians And as Acacius did Anastatius second Bishop of Rome False teachers some truths they will teach the better to perswade to their falshoods As one saith wittily together with the gold silver and Ivory of Orthodox Tenets they have store of Apes and Peacocks As in Solomons ships 1 King 10.22 Libert as prophetandi is much challenged by Arminius and other Sectaries But if in matter of Religion every man should think what he lists and utter what he thinks and desend what be utters and publish what he defends and gather disciples to what he publisheth this liberty or licentiousnesse rather would soon be the bane of any Church But who shall hinder Quid Imperatori cum Ecclesia was a question moved by the old Donatists and our new Dolts Answ The power spoken of Deut. 13. is still in the Christian Magistrate to inflict capital punishment on grosse Hereticks such as Servetus at Geneva and Campian here c. And this they may in time be convinced of Persecution and Prosecution may be easily differenced when they begin to see both themselves and their webs spider-like swept down by the hand of Justice There were false Prophets among the people 2 Pet. 2.1 2. even as there shall be false teachers among you And many shall follow their perniâ—iâ—râ—â— wayes c. Of the Sibyls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Q. Jovis consilioâ—â—m conscia Heyl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recepit quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeolicè pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Jovis consilium vel conciliaria Alii a Kabala a Kibel i.e. Doctrin a divinitus promulgata animisque hominum sanctorum à Deo infusa Est autem generale nomen enthearum puellarum i. e. numine deorum afflatarum Concerning their number and names Authors do much vary Some common pieces make them twelve that is Sibylla Delphica Erythraea Samia Cumana Cumaea or Cimmeria Hellespontiaca Lybica Phrygia Tiburtina Persica Epirotica and Aegyptica Others precisely ten leaving out the two last And others make them far fewer So that in the enumeration of them I perceive learned men are not satisfied and many conclude an irreconcileable uncertainty Neither will I much meddle with their pictures which are very common and such I think with Dr. Brown as pleased the Painter For touching their age they are generally described as young women which History will not allow The Sibyl Virgil speaking of Anus quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine mente being termed by him Longaeva Sacedos Another is termed Anus that is properly no woman of ordinary age but full of years and in the dayes of dotage as some do Etymologyze the word And it was thought of one that she doted with old age so that as saith my Author with the same reason they may delineate old Nestor like Adonis Haecuba with Helen's face and time with Absoloms head Hae omnes de nativitate lequebantur salvatoris nostri Nascetur Propheta absque matris coitu ex utero ejus Cosmograph l. 2. And for their Prophesies of Christ have been in high esteem Insomuch that Munster hath this saying Cum notamus quid certum indubitatum ob certitudinem infallibilitatem qua in Oraculis hisce Sibyllinis semper fuit inventa dicimus Sibyllae folium est as true as Sibylla's Oracle Bâ—â—an placeth them with the Prophesie of Balaam and Caiaphas concerning Christ and the mysteries of mans salvation and saith of them all thus A deo esse profectâ— ipsis vel non intelligentibus vel aliud cogitantibus suggesta ut tum Gentes Loc. Com. 78. tum Judaei increduli suor um etiam hominum convincerentur redderentur inexcusabiles ideóque vaticinia illa â—udienda quiae oraculis Prophetarum sunt consentanea Yet it is to be feared that such persons though Gods word did passe from them as the speech that 's uttered through a Trunk did not beleeve nor eat the word they spake no more than Plato Seneca and other Heathens in their divine sentences It is conceived that those wise men mentioned Mat. 2. had heard of Jesus Christ the true morning starre either from the Chaldaean Sibyl or from the Jewes in the Babilonish captivity or from the prophesie of Balaam for he was an East-countrey-man and uttered a very clear and comfortable Prophesy of the Messiah by whom himself received no benefit Thus God hath spoken through persons not of the best as the Angel spake in Balaams Asse In impiis quandoqâ—e sunt doâ—ae Dei sinê Deo Wholesome sugar may be found in a poisoned Cane a precious stone in a Toads head and a flaming torchin a blind mans hand wherby others may receive benefit though himself receive none Yea some wicked men have greater common gifts than the godly as many mettals are brighter and more orient than the heavens This spake he not of himself John 11.51 Read Numb 23. 24. Psal 68.18 Mat. 7.22 c. Christ our Saviour Nomen Iesu salut is beneficiuâ— quod ab illo expeâ—t aâ—dum deâ— notat Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cicero Hoc verò quantum est ita magnum ut latino uno verbo exprimi non possit The Greek word for Saviour is so emphatical that other tongues can hardly find a fit word to expresse it There are Saviours in the History Such were the Judges and afterwards Judas Macchabeus and Hircanus and such a one was Flaminius the Roman Hluâ— in Flam. to the poor Argives who therefore called him Saviour Saviour and that with such a courage Vt corvi fortuito super volantes in stadium deciderent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the birds fell to the earth amazed with that out-cry the ayr was so dissipated with their acclammations And there are also Saviours in the Mystery Christs Ministers are called Saviours because God maketh use of their Ministry for the good of them that are Heirs of salvation Hence are those expressions 1 Tim. 4.16 Jam. 5.20 Job 33.24 c. Let Ministers hence learn both their dignity and duty Yet true it is Christ to speak properly is the sole both Soveraigne and Saviour of his body the Church Is nimirum soter est qui salutem dedit Sed servatores dicuntur saith Mercer but they are called Saviours because they preach the word of this salvation
but the dunghil Gifts are in some men tanquam in Organo in others tanquam in domicilio Schoolm But as Diamond is the best cutter of Diamond so that takes most with the heart that comes from the heart All men must give an account for their idle words and Ministers for their idle yea Idol silence A Ministers Motto is Holynesse to the Lord this must be written in his forehead Dxod 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good Ministers should be as fixed stars in the Churches firmament by the influence of their lips feeding by the regular motion of their lives confirming and by the light of both inlightning many A good Minister must be as Moses for his meeknesse and a Phineas for his Zeal Athanasius was called a load-stone for his sweetnesse Magnâ—s Adamas Ministers must be to their slocks as Moses to Aaron instead of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vici Dei Ex. 4. Aut pâ—â—cantem aut praedicantem and an adament for his stoutnesse The Apostles had fiery tongues but yet cloven Barnabas and Boanerges the son of consolation and of thunder make a good mixture The good Samaritan poures into the soares both wine to search and oyl to supple See further the requisites of a Minister laid down by the Apostle 1 Tim. 3. Where he is very exact in forming him John Baptist was the voice of on crying Nazianzen saith he cryed louder by his life than doctrine He was tota vox his apparel diet conversation c. Paul was insatiabilis Dei cultor as Chrysostom calls him And it was Austins wish that Christ when he came might find him either praying or preaching And certainly there can be no better posture or state for the messenger of our dissolution to find us in than in a diligent prosecution of our general or particular calling Quid magis Ecclesiae curandum quà m ut idoneus praesit Episcopus Those that despise or want the Ministery have the chariot without the horses and horsemen 2 King 2.12 the letter without a guide Act. 8.31 they forget whither their wresting of mysterious places conduceth Ministers are the supporters of a people So Aaron was to bear the names of the children of Israel before the Lord on his two shoulders for a memorial so upon his heart A good Minister is a friend in court which we say is better than penny in purse He is like a candle which spends it self to give light to others Or like a cock which by the clapping of his wings awaketh himself and by his crowing others He is the very glory of Christ 2 Cor. 8.23 The Ministery is Onus ipsis etiam Angelis tremendum Chrys A burden too heavy for an Angels shoulders except God put under his arme Austin was termed Hereticorum malleus but so sensible was he of the greatnesse of his undertaking that he wept when he first entred into any government of the Church Act. Mon. 1578. Bradford was hardly perswaded to become a Preacher Latimer leapt when he had laid down his Bishoprick being discharged as he said of such an heavy burden And Luther was wont to say that if he were again to chuse his calling he would dig or do any thing rather than to take upon him the office of a Minister See the sands the gulfs thorow which a godly Minister must sâ—â—le if he do his duty the world hates him if he do not God will curse him By the first he is in danger to lose his goods his name his life By the second his soul his heaven his God But let us imitate Christ and his Apostles Peter converted souls Paul subdued Kingdoms Auctin brought great fame to Hippo Ambrose to Miâ—ain Ignatius to Antioch Policarp to Smyrna Dionisius Areopagita to Athens Irenaeus to Lyons Cyprian to Carthage Gregory to Nissa Theodoret to Cyrus c. Shall we succeed them in chaire and not in care Say to Archippus take heed to the Ministery which thou hast received in the Lord Col. 4.17 that thou fulfill it Pastour As Shepherds oftentimes go to seek the lost sheep in a coate made of the sheeps own wool So Christ came to seek man in mans clothes And mark in what fit places he looked for him In the womb he sought man amongst men In the stable amongst beasts In the Temple amongst hereticks in the crosse amongst thieves He looked also into the grave where he found some of his sheep fallen into the ditch See the paines Christ our Shepherd took to find us Mat. 23.37 How willing he is 1. He groanes for them O Jerusalem Jerusalem 2. How he loved them how often would I have gathered thee 3. His kind entertainment as a Hen her young ones Surely three Arguments that he was willing to find us Pastor oves 1. Educit de lacu miseriae Psal 40.2 2. Conducit per viam justitiae Psal 32.8 3. Perducit ad pascua vitae Psal 16.11 Shepherds as the Roman Postellers observe must have three things 1. Scrip. 2. Staffe 3. Whistle Where note by the way that Romish Prelates and Priests are first for the Scrip Cùm non pascunt sed pascantur Non â Pasco derivantur sed à pascor pasceris Acsi victuri assent sine â—urâ cum pervenirent ad curam then for the Staffe and last of all for the whistle for the truth is they are all for the Scrip and Staffe and nothing for the Whistle So long as they are full fed with the Priests of the Grove fare well and rule the rost it makes no matter in what Pasture the sheep feed of what puddels they drink or in what ditch they starve These shepheards feed themselves and not the flock being more like Pasties than Pastours These love the fleece more than the flock A good Pastour must resemble the Planet Jupiter Rom. 13.13 he must be 1. Benevolus in affectione well-willing in affection 2. Calidus in dilectione hot in love 3. Humidus in compassione moist in compassion 4. Diurnus in Conversatione dayly in conversation He must also discern the wholesome grasse from the hurtful and not suffer the flock to taste of that He gave some Pastours Ephes 4.11 John 21.15 16. Feed my lambs feed my sheep The Word of God The Divine glasse is the Word of God the Politique glasse is the state of the world many look on this neglect that The Prerogative of God extendeth as well to the reason Sacra Scriptura regula credendi certissima tutissimaque as to the will of man So that as we are to obey his law though we find a reluctancy in our will so we are to beleeve his Word though we find a reluctancy in our reason It s happy when the Word falls into hearts as showers of rain into a fleece of wool which fall gently and are received as gently Pythagoras his ipse dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough to satisfie or silence his whole
school so so should Gods Word all carnal reasonings The Word hath a twofold working 1. Proper to convert confirm quicken grace and save 2. Accidental through Satan and our corruption to harden and make worse 2 Cor. 2. We must labour to keep Gods Word 1. In memory Pro. 4.21 Deut. 4.9 In cujus corde est lex Dei imaginatio mala non habet in eum dominium Eaten bread is soon forgotten 2. In affection Psal 119.11 As the Pot of Manna in the Ark. The Rabbines have a saying He who hath the law of God in his heart is armed against evil lusts 3. In practice A special help against forgetfulnesse yea this is the best art of memory The Law of the Lord is perfect converting the soul Psal 19.7 Confession of Faith Ambrose calls the Creed the Key of the Scriptures The word Simbolum amongst other significations signifieth a ring and well may it be so called the matter whereof is digged out of the rich mines of the Bible refined with the fire of Gods Spirit and accurately framed by the blessed Apostles or rather so called because it is the summe of the Apostles Doctrine yea the wedding Ring as I may say wherein the Minister at our baptisme wedds us to Christ The Creed Presents us mainly with The act of faith I Beleeve wherein note the 1. Particularity I we speak particularly in the Creed I Beleeve whereas in the Lords Prayer we speak plurally Our Father because charity doth require us to pray one for another but we cannot beleeve nor confess one for another Hab. 2.4 For Spiritually as well as corporally each one must live by his own and not by anothers food and Physick As also because no man knows what is in anothers heart 1 Cor. 2.11 2. The formality I beleeve in for there are distinctions viz. Credere Deum to beleeve there is a God Deo to beleeve God In Deum to beleeve in God The very Devils do the first Multi mali do the second But onely a true beleever doth the last Credendo amare Credendo in eum ire credendo ei ad haerere The Object of faith God 1. Essentially in name God in attributes Almighty maker of heaven and earth 2. Personally the Father Son and Holy Ghost Further in this Creed are observable 1. The Articles which are twelve that is in common account though not a like distinguished and expressed by all men in the total number or the particular enumeration In all which there is both the confession of one God in three Persons and of the Church with her Prerogatives 2. The assent in the word Amen which is a setting to of our seal in point of beleeving because it is a word not onely of wishing but of assurance Of which in the next place Fables are not without Moralls A man must have a Personality of Faith as well as of devotion There is an old Legend of a Merchant who never would go to Mass but ever when he heard the Saints bell he said to his wife pray thou for thee and me Upon a time he dreamed that he and his wife were dead and that they knocked at Heaven-gates for entrance St Peter the feigned Porter suffered his wife to enter in but shut him out saying Illa intravit pro se te As she went to Church for thee so she must go to heaven for thee also With the heart man beleeveth unto righteousnesse Rom. 10.10 and with the mouth confession is made unto salvation Amen This word is taken in Scripture three wayes Viz. 1. Nominaliter 2. Verbaliter 3. Adverbialiter As a noun and so 't is as much as true or truth thus it is taken in the end of the Gospels and elsewhere Rev. 3.14 As a Verb and then is as much as So be it in which sense it is taken in the end of the Lords Prayer and in divers other places Deut. 27.15 c. As an Adverb signifying verily and so often used by our Saviour Nec Graecum est In Joh. tract 41 nec Latinum saith Aug. It is neither a Greek word nor a Latine but an Hebrew word Et mansit in interpretatum and by the Providence of God remaines uninterpreted ne vilesceret nudatum lest haply being unfolded it should be lesse esteemed As Hallelujah Hosanna c. It is Particula confirmantis In Psal 40. Signaculum orationis Jerom a Particle of confirmation as Ambrose well observeth So be it So be it The Lord grant it may be so It must in a fervent Zeal be the shutting up of all our prayers It was doubled by the people Neh. 8.6 when Ezra praised the Lord the great God all the peeple answered Amen Amen With lifting up their hands and no doubt their hearts too Lam. 3.41 As the Church saith We mill lift up our hearts with our hands to God in the Heavens If the hand be lifted up without the heart it is an hypocritical Amen and unacceptable unto God Dictio est acclamationis approbationis confirmationis The Rabbines say that our Amen in the close of our Prayers must not be 1. Hasty but with consideration 1 Cor. 14.16 2. Nor mained or defective we must stretch out our hearts after it and be swallowed up in God 3. Nor alone or an Orphan that is without faith love and holy confidence The spirits of the whole prayer are contracted into it and so should the spirit of him that prayeth It is either prefixed or preposed to a sentence Christus Amen utitur quinquagies Gerrard and so it is a note of a certain and earnest asseveration Or else it is affixed and opposed and so it is a note either of assent or assurance Of assent and that either of the understanding to the truth of that that is uttered as in the end of the Creed and Gospels or of the will and affections for the obtaining of our petitions Of assurance next as in the Lords Prayer and many other places It is the voice of one that beleeveth and expecteth that he shall have his prayers granted And then it is as much as So be it yea so it shall be It is used in all languages Aâ—nsw to betoken unity of faith and spirit The poor misled and muzled Papists are enjoined not to join so far with a Protestant in any holy action Specul Europ as to say Amen Blessed be the Lord God of Israel from everlasting and to everlasting Amen and Amen Psal 41.13 Preaching Praedicatio verbi est medium gratiae divinitùs institutam quo res regni Dei publicè explicantur applicantur populo ad salutem â—â—ifitatiâ—nem Melanchton said the work of three sorts of persons was very difficult Viz. Regentis Parturientis Docentis A woman may not teach in the publique Assemblies be she never so learned or godly I do not render you Chrysostoms reason The woman taught once In 2 Tim 1.12 and
have those sins kept up that I prayed against But if we regard iniquity in our hearts the Lord will not hear us Our Saviour in the dayes of his flesh was full of prayers Isaac went into the field to pray David was incumbred with the mighty affaires of the kingdome yet he prayed thrice a day In the worthy commendation of the great Master of the Rhodes Turk Hist f. 580. one thing very considerable is that all the time he could spare from the necessary affaires of his weighty charge from assaults and the natural refreshing of his body he bestowed in prayer and serving of God he oftentimes spent the greatest part of the night in the Church alone praying his head-piece gorget and gantlets lying by him So that it was often said that his devout prayers and carefulnesse would make the City invincible Constantine was stamped in his coine praying he would especially be marked for that Two main motives to prayer are 1. Our necessities are many for soul and body we are as houses that stand in need of continual reparations 2. Our enemies are many within and without And there is no strength in us against this great multitude unless God stand by us and for us I give my self unto prayer Hebr. I am prayer that is a man of prayer Psal 109.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmes The Psalmes are the Souls Anatomy the Laws Epitomy the Gospels Index In a word the Register Enchiridion and Summary of the whole Bible Vain songs are Songs sung to the world lascivious Ballads are Songs sung to the flesh Satirical libels are Songs sung to the Devil Only Psalms and Hymns and spiritual Songs making melody in the heart are Songs sung to the Lord. Spiritual silence is a sweeter note than a loud if lewd Sonnet If we will needs rejoyce let us rejoyce in the Lord if we sing saith David let us sing to the Lord. And truly none have such matter of rejoycing as the Saints whose joy is so exceeding great that they are neither able reticere nor recitare neither to conceal nor yet sufficiently to expresse it For howsoever there be some pleadings in the Court of conscience every day yet the godly make it Hilary terme all the year Papists forbid people to sing Psalmes and permit onely Quiristers to sing lest the musick should be marred but the Apostle biddeth every Saint to sing Minde Saint Austin Quantum flevi in hymnis canticis suavè sonantis Ecclesiae tuae voces ille influebant auribus meis eliquobatur veritas tua in cor mâ—um ex eâ aestuabat iâ—dè affectus pietatis currebant lachrymae Confes 9. c. â— benè mihi erat cum eis Singing of Davids Psalmes under the Gospel is an Ordinance of Christ For 1. The Apostle takes away Philosophical inventions and Jewish traditions and leaves that injoyned as a standing ordinance Colos 3. 2. The Apostle reckons it among durable duties as prayer redeeming the time c. Spiritual Songs they are called both because they are indited by the Spirit and because they spiritualize us in the use of them Is any merry let him sing Psalmes James 5.13 Seal A Seal is for two ends viz. Safety and Secresie The Jews use to write on the back of their sealed Packets Nun Châ—tâ— Shin that is Niddui Cherem and Shammatha all sorts of excommunication to him that shall offer to break up sealed businesses Sealing is used in three cases to keep things 1. Secret that they may not be seen 2. Distinct that they may not be confused 3. Safe that they may be forth-coming There is a sealing of Signation and Obsignation To ratifie civility 〈…〉 as Hest 8.8 And spiritually as 2 Cor. 1.22 alibi Sacrament This word in so many letters and syllables is not indeed in the Scripture no more than the word Trinity Catholick c. but being now generally received it is not to be rejected seeing the Doctrine contained under it agreeth with the Scripture and nothing thereby is added thereunto The fathers of the Greek Church called these holy Rites mysteries because the substance of them was onely known to the members of the Church and hidden from others so the ancient Teachers of the Latine Church called them Sacraments because of the affinity and nearness between them and a Sacrament A Sacrament properly is that solemn oath in war Cicero de offic l. 1. Gerrh Lac. Commun by which souldiers bound themselves to their chief Captain for such was the discipline the old Romans in their wars And Sacraments metaphorically are the Churches band binding them to God so that when we are partakers of these holy signes which God hath appointed in his Church Est Sacramentum Sacrum visibile signum invisibilis gratiae Dei ad eam in nobis obsignandâ—m à Deo institutum we do bind our selves to him we do openly professe his true Religion we vow to fight under his banner against our enemies so that they are testimonies and tokens of the Covenant between God and us that he is our God and we bind our selves to be his people to serve him and no other God And thus we may consider a Sacrament as a visibe signe and seal ordained of God whereby Christ and all his saving graces by certaine outward Rites are signified exhibited and sealed up unto us Indeed a signe and seal differ one from another as the generall from the the especial for every seal is a signe but every signe is not a seal A seal certifieth assureth and confirmeth a thing a signe onely sheweth it but a Sacrament doth both It is a signe to signifie and represent a seal to ratifie and assure Aug. de Doct. Christ l. 2. c. 1. an instrument to confer and convey Christ with all his benefits to them that truly believe in him A pledge unto us of Gods promises a visible word and as a notable glass wherein we may behold assured testimonies of Gods eternal favour and of the abundant riches of his grace which he bestoweth upon us The word of God may fitly be resembled to writings or evidences and the Sacraments to seals which the Lord alone putteth unto his own letters Now God addeth them to the Word not that the Word was not sufficient without them but for an help to our weaknesse that we might have lively pawnes before our eyes of those things which we hear with our ears And these he hath ordained to be seals of the Covenant of grace which although not needfull on Gods part who is alwayes better than his word yet are very requisite to succour us who are prone to doubting The Lord therefore hath added them to give us greater assurance even as a Seale to a writing makes it more authentical So that Sacraments are as a visible Sermon preaching unto us most lively the promises of God that as the word we hear doth edifie and instruct the mind by the
Relique but God had sent instead of it one of the very coales with which St. Lawrence was broiled to death It were well if such deceivers were served in their kinde as one Verconius was in the time of Alexander Severus who pretending that by his familiarity with Alexander he could prefer peoples petitions and so got their money Fumo pereat qui fumum vendidit Reusn was upon his being convicted before the Emperour adjudged to be hanged up in a chimney and so perish with smoke for that he sold smoke to the people Evil men and seducers shall wax worse and worse deceiving 2 Tim. 3.13 and being deceived Miracles True Miracles do as far exceed naturals as naturals do artificials Miracula quae sunt à Deo multis nobis distinguuntur à fiâ—tis miraculis damonum A Miracle is ever above beside or against nature and second causes such as whereof there can be no natural reason possibly rendred no though it be hid from us Therefore the Devil himself he may juggle and cast a mist but he cannot do a true Miracle Miracles are called Signa quia significant Prodigia quòd porrò dicant Some call them Praedicidia because they do praedicere aliquid mali But there are also Miracles of mercy The Gospel at the beginning was adorned with many Miracles Because 1. It seemed strange to the world a new Doctrine 2. It seemed repugnant to the Law of Moses instituted by God 3. It could not be proved and confirmed by natural Reasons But now since the famous Miracles of Christs Resurrection Ascention into heaven of the sending of the holy Ghost the spreading of the Gospel over all the world we must not still curiously gape after Miracles Those wherewith God honoured the Gospel at the first were sufficient for the confirmation of it to all posterity The rich man in hell would fain have had a Miracle for the saving of his brethren Lazarus must be sent from the dead to them but it was answered him they have Moses and the Prophets Qui adhuc prodigia ut credat inquirit magnum est ipse Prodigium that is enough if we will not believe for the preaching of the Word all the Miracles in the world will not save us He that now requireth Miracles for the confirmation of his faith is himself a great Miracle saith Austin Manna ceased when they came into Canaan as if it would say ye need no Miracles now ye have means Yet the Gospel at this day hath many Miracles There were seven Miracles at Christs death but the conversion of the thief was the greatest in it all the rest were included though they be not observed men are metamorphosed and changed by it Of proud they become humble of Devils Saints Men are raised from the death of sinne by it they that were blind in the knowledge of Christ are come to a clear sight in matters of Religion they that were lame and could not walk in the way to the kingdome of heaven are made to run cheerfully in it They that were dumb and could not speak for Christ are made to speak wisely and boldly in his quarrel There be counterfeit Miracles Miâ—anda non miracula 1. Sometimes they seem to be that which they are not as blood in the Papists breaden god a meer cousenage 2. They may be wrought by a natural cause which men see not nor can comprehend At best Miracles make not a man just or righteous but famous Fulgen. As Mahomets iron chest hanging aloft by loadstones The Lamp in Venus Temple burning continually by the stone Asbestus which was found in Arcadia 3. If they be to confirm falshood Whereas a true Miracle is effected by the power of God exceedeth the bounds of Nature and is for the confirmation of the Truth Let us then take heed of curiositie or enquiries farther than Gods Word An evil and adulterous generation seeketh after a sign Mat. 1â— 39 Errour Errours in Theologie and Philosophie crept in for that men of sublime wit sought truth in their own little world and not in the great and common world saith Heraclitus Novelties in Divinity are to be avoided that of Tertullian being true Primum quodque verissimum As glasses cannot strengthen one another but may easily break one another and bubbles in the water deface one another So false holds and errours may destroy one the other but they can in no wise establish one the other Errour is fruitful Usque quáque fidei venâ—na non cessant spargere Aug. and ever declining from bad to worse Witnesse Pharisees Hierom deriveth their Pedigree from Pharez mentioned Mat. 1. But he is deceived It being most like they took their name either of Pharash to expound Or as some will of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expandere concerning which in the next page they being Interpreters of the Law or of Pharesh to separate they being highly conceited of themselves and apt to say unto others stand farther off for I am holier than thou Josephus saith they seemed to outstrip all others both in height of holinesse and depth of learning They went very far in works of Piety for they made long prayers in works of Charity for they gave much almes in works of Equity for they tithed mint anise and cummin And in works of courtesie for they invited Christ often In a word they were the most exact and accurate sect of that religion as St. Paul who once was one of them beareth them witnesse But though these persons did seem t' have taken up their seats in heaven aforehand yet wrong ends being propounded and these things rested in their best works were but beautiful abominations and their practice a smooth way to Hell These did make broad their Phylacteries c. which were ribands of blew silk Or as some say scrowles of Parchment Vanissimi profectò Pharsaei illi qui cum ipsi non servarent in Cordè mandata at membranulas decalogi complicantes quasi coronam capiti facientes Phylacterium ex suà proprietate custoditorium est Bod. upon which the Law being first wrought or written they bound it upon their garments The summe is God had commanded them to bind the Law to their hand and before their eyes wherein as Hierom and Theophylact well interpret it he meant the meditation and practice of his Law They saith a learned Author like to the foolish Patient which when the Physician bids him take the prescript eats up the paper If they could get a list of Parchment upon their left arme next their heart and another scrole to tye upon their forehead or if these be denied a red thread in their hand thought they might say with King Saul Blessed be thou of the Lord I have done the commandment of the Lord. Thus they went about as it were clothed with the Word of God but his Word was far from their hearts neither did it appear in their
The wit and mind of man if it work upon matter which is the contemplation of the creatures of God worketh according to the stuffe and is limited thereby but if it work upon it self as the Spider worketh his web then it is endlesse and brings forth indeed cobwebs of learning admirable for the finenesse of thread and work but of no substance or profit Socrates said of a Scholar Tutè vincas in geniosus he must be studious Concerning Origen he had this commendation Origeni nulla pars aetatis periit à studiis Again Origenis ingenium sufficiebat ad omnia pardiscenda Again Qui ex scriptoribus qui post Originem vixêre non insigniter est ab eo adjutus And Jerome stiles him Magistrum Ecclesiarum post Apostolos Cyprian when he called for any of Tertullians works used to say Da Magistrum Of Daout Bassa the new Viser to Mustapha Emperour of the Turks Turk Hist fol. 1412. Simia videbitur non sapiens 1 Cor. 1.25 Quantum dilatatur insensibus tantum constringitur in sermonibus Brevitati studendum et sensum magis sâ—ctandum â—â—e quam verba Sapienter not adâ—oriatur ut studia salutaria precâ—pta fâ—ciliora â—ractu perennia iis anteponamus quorum infinita est investigatio neâ— alius demum exitus quà m labor aeruâ— De plorare possumus compensare non possumus Châ—ysostomâ— Commentarium in Matthaeummallem this character is given he was Audax ferox ac prout animum intendit pravus aut industrius eâdem vi So those that are studious are such as from whom men may expect much good or much ill Yet Heraclitus as Plato relateth it said very well The wisest man compared with God he will appear to be an Ape rather than a wise man The foolishnesse of God is wiser than men Books No Book to be studied like the Bible which by how much it is enlarged in the deep and copious sense and meaning of it by so much it is straitned in the sewness of the words and brevity of the speech As teaching saith Jerom that brevity is rather to be studied and that sense and matter are rather to be sought for than many words Well said Reinolds citing those words of Solomon Eccles 12.12 The Preacher doth wisely exhort us that we preser saving studies which are easily perceived lasting in their benefit before those the search whereof is infinite and the end whereof at last is no other than wearinesse and misery There are many precious pieces which are now not to be had As the Chronicles of Media and Persia The Chronicles of the Kings of Israel and Judah The book of the warres of the Lord the book of Jasher Origens Octapla the losse of which work saith one bewail we may but make up we cannot Chrysostom upon Matthew of which Aquinas when promotions were offered I had rather have Chrysostoms Commentary upon Matthew and many other That we have the Book of God so perfect and entire preserved safe from the injuries of time and rage of Tyrants seeking by all means to burn up and abolish it must be acknowledged as a sweet and singular providence For other Books while one resutes what another wrote another vindicates what his adversary disliked thus book begets book So that if happinesse were to be sought for in humane writings the volumes are so infinite the opinions so endlesse and various that it would be impossible for any man to find it out of them When a man had with much curiosity and continual reading wearied himself and pined his flesh away he would find it all an unprofitable and impertinent labour wearinesse to the body without any satisfaction to the mind Of making many Books there is no end Eccl. 12.12 and much study is a wearinesse to the flesh Learning Pragmatical men may not go a way with an opinion that learning is like a Lark that can mount and sing and please her self and nothing else But may know that she holdeth as well of the Hawk that can soar aloft and can also descend and strike upon the Prey It is said of Varro that he was a general Scholar Of Albertus Magnus Nihil penitus fugit omnia perfectè novit Yet all other skill into Scripture-learning is but stramineà Candela Of Tostatus otherwise called Abulensis Omnium scientiarum doctrinarumque arca fuit emporium Lactantius of Tertullian he was in omni genere doctrinae peritus Jerome saith of him that his works contained Cunctam seculi doctrinam And Bellarmine being blamed for keeping Whitakers picture answered Quod quamvis hereticus adversarius esset esset tamen doctus adversarius Aeneas Silvius was wont to say of learning that Popular men should esteem it as silver Noble-men as gold Princes prize it as pearls Yet as none more often miscarry in the waters than your most skilful swimmers Sapientes sapienter in infernum descendent so neither do any sooner fall into the condemnation of Hell or lye deeper therein than the most knowing men and those of greatest parts which they usually overween and are to well conceited of Where is the wise Where is the Scribe where is the disputer of this world See 1 Cor. 8.2 Cap. 13.2 Cap. 2.2 1 Cor. 1.20 Musick Lord I am a musical instrument saith Nazianzen for thee to touch Orat. de Basilie that I may sound thy glory and praise When Aristotle was asked what he thought of musick he answered Jovem nec canere nec Citharam pulsare Thinking it an unprofitable art to men that was no more delightful to God And Plato told the Musicians who pressed into his company that Philosophers could do well enough without them Yet there is no doubt a lawful use of Musick and great power it hath to move mens minds one way or another King Theodorick writing to Boetius in Cassiodore Cassiodor 1.2 var. 41. saith Haec quum de secreto naturae tanquam sensuum regina tropis suis ornata processerit reliquae cogitationes exiliunt omniaque facit elici ut ipsam solummodo delectat audiri Tristitiam jucundat furores attenuat saevitiam blandam effi cit ignaviam excitat vigilantibus reddit requiem vitiatem turpi amore revocat ad castitatem quod heatum curationis genus est perdulcissimas voluptates expellit animi passiones per insensibilium obsequium praevalet sensuum exercere dominatum I have heard of one that when he sate and heard a sweet consort of Musick he seemed upon thâ—s occasion carried up for the time before hand to the place of his rest saying very passionately What Musick may we think is there in heaven But wanton and unseasonable Musick tends to the emasculating dissolving and drawing out of our spirits this is an abuse of Musick given to men for better purposes and is condemned God made not man more avium minurire nor to sport on earth as Leviathan doth in the Sea And when he
Paraclete Cursed Mahomet called the dead fits of his falling-sicknesse his extasie and ravishment at the appearance of the Angel Gabriel and his Dove inured to fetch food out of his ear is pretended no lesse than the Holy Ghost sent whisperingly to intimate what he should enact for the people Heathenish Politicians had like pretences to win credit to their lawes Numa Pompilius receives his from the goddesse Aegeria Lycurgus his from Apollo And how many have we now adayes our Modern Enthusiasts that dream their Midianitish dreames and then tell it for Gospel to their neighbours as wise as themselves leading men into the lyons mouth that roaring lyon under pretence of a Revelation as that old Impostour did the young Prophet 1 King 13. This we may be sure of that many illusions have come in the likenesse of visions and absurd fancies under pretence of raptures and what some have called the spirit of Prophecy hath been the spirit of lying and contemplation hath been nothing but Melancholy and unnatural lengths and stilnesse of prayer hath been a meer dream and hypochondriacal devotion and hath ended in pride or despair or some sottish and dangerous temptation Much like unto Heron the Monk of whom it is reported that having lived a retired and mortified life together for many years at last the Devil taking advantage of the weakness of his Melancholy and unsetled spirit gave him a transportantion and an extasie in which he fancied himself to have attained so great perfection that Angels would be his security so dear he was to God though he threw himself into the bottome of a well he obeyed his fancy and temptation did so bruised himself to death and died possessed with a perswasion of the verity of that extasie and transportation It is more healthful and nutritive to dig the earth and eat of her fruits than to stare upon the greatest glories of the Heavens and live upon the beams of the sun So though all violencies and extravagancies of a religious fancy are not illusions yet they are all unnatural little secure little reasonable little consisting with humility and so unsatisfying to the soul that they often distract the faculties seldom advantage piety and are full of danger in their greatest lustre Be not soon shaken in mind 2 Thes 2.2 neither by spirit Apparition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appear or seem It is that which either a man seeth or vainly imagineth that he seeth If any say how hath a spirit a form or an image or how can that be seen Answ It is not a Spirit abstracted or naked in it self but a Spirit joyned with a form and a shape that is seen So Angels or Spirits did usually appear to the Ancients taking a body or some form upon them and those Apparitions when a body was assumed were called spirits When therefore it is said that the Disciples beholding Jesus after his resurrection standing in the midst of them they were terrified and affrighted supposing that they had seen a spirit Luk. 24.36 37. Know the Apostles were not so absurd as to beleeve a spirit in it self a spirit abstracted could be seen but they called it a spirit because they thought it onely the representation of Christs body and not the true body So a spirit may assume some outward shape in which it is clothed to the eye Some observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec vox significat sic aliquid praeteâ—irae ut â—tiam mutetur Schind that the motions of spirits clothed with bodies in their Apparitions is not like the motion of men who move lifting up their feet one after another but it is a passing as a ship moveth with a gale of wind rather a gliding than a going Job 4.15 Among the Heathen this was made the chief difference to distinguish a Numen or spirit coming in any shape from a natural body The steddinesse of their eyes was one Pedes vestis desluxit ad imos Et vera incesses patuit Dea. Virg. l. 1. Aen. the not transposing their feet was another and a cleerer evidence So saith Heliodor Numina venientia ad nos in homines se transformant Ex oculis autem notari possunt cum continuo obtuitu intueantur palbebras nunquam concludant Et magis ex incessus qui non ex dimotione pedum neque ex transpositione existit Sed quodam impetu â—â—rio vi expedita findentium magis auras quam transeuntium Quamobrem statuas quoque Deorum Egyptii ponunt conjungentes illis pedes quasi unientes In Aethiopicis l. 3. A spirit passed before my face Joâ—â— 12.13 14 15 16. Witch Witchcraft in general signifyes all curious arts wrought by the operation of the Devil The ground is a league or compact with him Either 1. Open when men invocate the Devil in expresse words or otherwise make any manifest covenant with him Or 2. Secret when men use means which they know have no force but by the operation of the Devil Of Witchcraft there are three kinds 1. Superstitious Divination of which before 2. Jugling to work feats beyond the order of nature as did the Magicians of Egypt 3. Charming or inchanting which is by the pronouncing of words to procure speedy hurt or speedy help A Witch is one that wittingly and willingly useth the assistance of the Devil himself for the revealing of secrets working of some mischief or effecting of some strange cure There are indeed other superstitious persons who use charming and by it do many cures perswading themselves that the words which they use have force in them or that God hath given them to do strange things Such in a natural honesty may detest all known society with the Devil and in that respect are not the Witches which the Scripture adjudgeth to death yet are they at the next door to them and are to be admonished to relinquish their superstitious practices Because 1. The efficacy of things that comes by any other means than the ordinance of God which efficacy was either put into the thing in the Creation or since by some new institution in the Word is by Satanical operation 2. Charms Inchantments and Spells have no force unless we believe they can do us good which faith is false and the service of the Devil for we must believe hope do nothing without or against the Word of God To discover a Witch is very hard for they do their feats in close manner not only by soul and open cursing but also by fair speaking and by praising of things Nevertheless there are five special things for discovery Viz. 1. Free confession of the accused and suspected 2. Confestion of the associates with the suspected 3. Invocation of the Devil for that is to renounce Baptism 4. Evidence of entertaining a Familiar spirit 5. Evidence of any action or actions that necessarily presuppose a league made with the Devil There are besides these other signs
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
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 ignorance suggest unto us that the Scriptures are obscure and so unfit for the Vulgar to look into beleeve it not 't is a false alarum 't is a bold tale by Davids help ye may desâ—ry them Thy Word is a light unto my feet Psal 119.105 2 Pet. 1.19 and a lanthorn unto my paths faith the blessed King Saint Peter calls it a light that shineth in a dark place which if the darknesse comprehend not the aspersion is not to be cast upon the Word but upon us in whom the darknesse dwelleth The Sun is not a jot the more obscure that a blind man seeth it not no more is the Word of God that a natural man understands it not for it is impossible for him so considered 1. In regard of his natural corruption whereby he loves darknesse more than light 2. In regard of his natural dimnesse whereby saith Justin Martyn he is too weak to apprehend clearly the greater matters 3. In regard of the malice of our ancient enemy who labours to take that seed which is sowen out of our hearts and make it unprofitable Yet this word is to be lookt into of all to be heard received meditated and discourst of because by this means we may in time attain to the understanding of it But specially by the guidance of the unerring Spirit that teacheth us all things for which we must daily supplicate unto the Father of wisdom to make us wise unto salvation For if he be once confer'd upon us 1 Cor. 2.10 we are fitted then to search all things even the deep things of God Until which there remains a vail over the heart and scales of ignorance which must first fall loâ— as those did from Pauls eyes It is not every one that bringeth with him a rational soul that is capable of Divine Revelations 't is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The mind seeth the mind heareth Epicharmus said it Epicharmus yet never is it fit to entertain sacred and supernatural objects until first rectified by the Spirit of truth For the Gentile that is the unregenerate walkers in the vanity of their minds until the power Divine actuate them anew until the holly Ghost who is the anointing eye-salve Joh. 14.26 open their eyes and teach them all things remain in that dark condition Velamen amove volumen evolve Hence proceeded Davids Petition Open thou mine eyes that I may behold wondrous things out of thy Laâ— Psal 119.18 If God open the heart of man as he did the heart of Lydiu What should 〈◊〉 from reading Gods mind in his written Word For this the Bereans won the reputation of being Noble which none but the ignoble brood of the lying Whore of Babylon oppose who were not their faces thatcht over with impudence as is their devotion laid over with ignorance might extremely be ashamed For which grand Sacriledge they pretend Apostolical authority derived from the Popes Chair under the disguise of holinesse wherein lyes a deep plot how to cheat mens souls of saving knowledge and thereby men of their souls The scope of which damned project is to keep the people in a servile awe at their back and make them submit to what they prescribe whereby poor souls they are hurried alougâ—ood winckt into an unavoidable destruction I would to God they were better advised A Chancellour in England advising a Judge told him it was his duty to open the Jurors eyes and not to lead them by the nose So I may say to the Popish Clergy it is their duty not to debarre any Lay-man for looking into the perfect law of liberty which is all the evidence they can shew for the Kingdom of heaven the land of the living but to let them use that granted liberty for their own satisfaction and better assurance Let them then say what they will the Scriptures are not for hardnesse like unto the Cities of the Anakims which were so strong and so walled that they made the Israelites quake to think of them Numb 6.13 neither are they for danger so perillous as they report to be medled with as the tree of knowledge of good and evil that brought death to them that tasted it but it is the power of God unto salvation and to them that keep it there is great reward I advise you therefore to fear nothing but in the strength of the Lord seek to know your Fathers will every way that you may be the better enabled to do it to your endlesse comfort and his endlesse glory who is God over all blessed for ever For what remains I contract my discourse The second step is Perseverance And continueth therein That is persevereth in the study of this holy doctrine and remaine thin the Knowledge belief and 〈…〉 Non quaruntuâ— in Christianis initis sed finis Hierom. 〈…〉 their glory when they lest their love to the truth It is the evening that crownes the day and the last act that commands the whole scene If ye continue in my word then are ye my disciples indeed Joh. 8.31 The third step is Remembrance He being not a forgetfull hearer There is an Hebraism in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hearer of oblivion a term answering the former similitude Wicked men are often expressed by their bad memories and the sins of Gods people are usually sins of forgetfulnesse and incogitancy Our souls saith one are like filthy ponds in which fish die soone frogs live long Prophane jests are remembred pious passages forgotten Our memories naturally are very false and there is a wilful forgetfulnesse of the best things Therefore we should use the best helps As Attention Prov. 4.21 Affection Psal 119.97 Application Job 5.27 Meditation Luke 2.19 And Practice Psal 119.49 All these are great friends to memory which is the Chest and Ark of Divine Truths Isa 42.23 in which we should see them carefully locked up We should lay up something for the time to come and learn that in Zion which may support us in Babylon The fourth step is Practice But a doer of the work That is laboureth to refer and bring all things to practice Non quid legerint sed quid eperint non quid dixerint sed quomode vixerint This is the end of all our reading and hearing that we may do it it is not knowing but practising that bringeth blessednesse At the last day Christ will demand not what have we read or said but what have we done One practical Christian brings more glory to God than a thousand notional formal professors Is Optimè legit Scripturas qui verba vertit in opera An evidence we are truly godly when the Word is written in the heart and held forth in the life Phil. 2.16 It is not talking of wine but drinking of it that comforts and chears the heart The Theory of Musick is delightfull but the practice is far more excellent and pleasant A real good man is